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LIBRARY OF CONGRESS. 



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Chap........ Copyright No.. 

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UNITED STATES OF AMERICA. 




JAN 23 1898 



^0' of Con?;^ 



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THE 



EASTERN QUESTION 



IN THE LIGHT OF 



GoD's Promises to Israel 



IPropbetic auD Ibtstoric 



*' Can ye not discern the signs of the times? " 



By H. E. ROBINSO; 




REVIEW AND HERALD PUB'« CO., 

Battle Creek, Mich. 

Chicago, 111. Atlanta, Ga. 



PACIFIC PRESS PUB'G CO., 

Oakland, Cal. 

New York, N. Y. Kansas City, Mo. 



1897 



\ 



TWO COPIES FiECEiVED 



3^1 5 



dk 

Copyrighted 1697, 
by Review and Herald Pub'g Co. 



PPCrACE. 



THIS book has an object ; and this object we 
invite the reader to consider for a moment 
before entering upon a perusal of the work. 
The object is to throw the search-hght of prophecy 
upon one of the greatest and most important ques- 
tions now agitating the world. That question is 
the Eastern Question. You are already interested 
in that question, as every one is, who has an intel- 
ligent acquaintance with the great political move- 
ments of the present day. But your interest will 
be greatly increased by looking at it in the light of 
prophecy ; because prophecy throws upon it an 
illumination which goes far beyond any natural 
foresight and human deductions. It shows the 
startling results of the movements involved in this 
controversy. The human view sees only a change 
in the map of Europe, and the disappearance of 
Turkey as a political factor in the national agitations 
of this world ; the prophetic view sees the disap- 
pearance, not of Turkey alone, but of all the nations 
ofrthe earth, and the establishment of God's ever- 
lasting kingdom, as the true solution, and the im- 
mediate result of the settlement of this great question. 
How this is to be brought about, the author of this 
work clearly shows. The subject being thus pre- 

[3] 



4 PRCmCE. 

sented from the true point of view, every one will 
be enabled to see his own personal concern in the 
matter, in reference to his spiritual and eternal 
interests. 

But more than this, the presentation of this truth 
in this manner, exposes an error, now widely spread 
through Christendom, which is misleading thou- 
sands in their conceptions of the future. To be 
enlightened in regard to the grand scheme of God's 
purposes among men, and to be in harmony with 
his work, is the most exalted position one can 
occupy in this world ; and believing that this little 
work will be a help to many in reaching that posi- 
tion, we are happy to send it forth upon its mission 
of light and love. Publishers. 



Contents. 



PAGES 

Introduction, ..... g-14 

Subject defined — Nations perplexed — Divine information — 
God's care for Israel — Questions concerning the Hebrew 
nation. 

CHAPTER ONE. 

The Israel of God, .... 15-25 

Origin of name "Israel" — Who are Jews? — Abraham's 
"seed" identified — Literal and spiritual Israel — General 
remarks. 

CHAPTER TWO. 

The Hebrew Nation, .... 26-43 

Difference between the true Israel and the national Israel — 
History of the Hebrews — Division of the kingdom — Cap- 
tivity of Israel and Judah — " Ten lost tribes " — The restora- 
tion — Nation reunited — Final dispersion — Theory concern- 
ing the return of the Jews — God's Promises to Israel — 
Conversion of the Jews — An Impressive Lesson — Character 
of true Israel. 

CHAPTER THREE. 

The Gentile Nations, . . . 44-63 

Equality of all men before God — His unchangeable plan in 
the gospel — Call of Abraham — Divine purpose with refer- 
ence to the Hebrew nation — Their rebellious disposition — 
Rejection of the nation — Individual salvation — Gentiles 
called — Equal terms to Jews and Gentiles ; both must alike 
become true Israel by faith — Christians and Israelites com- 
pared — National boasting prohibited — Manner of saving all 
Israel — Blindness of Jews — Gentile fulness. 

[5] 



6 CONTCNTS. 

CHAPTER FOUR. 

The Heathen Nations, . . . 64-78 

God's dealing with the heathen — Responsibility measured 
by light imparted — Gospel revealed in nature — Design of 
the Sabbath — Who are heathen ? 

CHAPTER FIVE. 

Universal Restoration, . . . 79-89 

Truth and error contrasted — Israel compared with Sodom, 
Samaria, and Satan — Logical extent of restoration theories 

— Sin against the Holy Ghost — No forgiveness in a future 
age — Paul's sorrow for his kinsmen. 

CHAPTER SIX. 

" Another Gospel," . . . 90-101 

Early advocates of Hebrew preeminence — Paul's curse on 
such teaching — Modern parallel — Dispensational salvation 

— God's elect — Theories concerning the bride — True 
Israel, the church, the elect people, and Christians — Unity 
of the faith — One body of believers in all ages — Mutilating 
scriptures — Fruits of error. 

CHAPTER SEVEN. 

The Promised Land, . . , 102-113 

Location of Israel's inheritance — Three worlds — Destruc- 
tion of the old world — God's purpose in creation — Covenant 
with Noah — The rainbow token — The present evil world — 
The world to come — New earth promised to Abraham — A 
heavenly country — The New Jerusalem — Paradise restored. 

CHAPTER EIGHT. 

The Sanctuary, .... 1 14-138 

Important historical connections — A subject of prophecy — 
Daniel 8 : 14 — Theory concerning the sanctuary and its 
cleansing — What is the sanctuary? — Original command — 
Building erected by Moses — Its purpose defined — A pattern 



CONTENTS. 7 

of things in heaven — Christ's work as priest — Objections 
considered — Cleansing the typical sanctuary — Application 
of symbols to the real service of Christ — Last ministration of 
grace to sinners — 2300 days — Explained by seventy w^eeks 

— A day for a year — Period ended in 1844 — Intermediate 
dates and events — Perpetual desolation which befell national 
Israel — Rome the desolater — Strange theory concerning the 
seventieth week. 

CHAPTER NINE. 

The Kingdom of Christ, . . . 139-154 

Relation to the Eastern Question — Popular methods advo- 
cated — Ballot-box religion — Testimony of Christ — This 
world not the kingdom — A monstrous fable — A magnificent 
price offered for one vote — The throne of David — Differ- 
ence between Melchisedec and David — Close of probation to 
all the race — Finishing the mystery of God — The Judgment. 

CHAPTER TEN. 

The Doom of Turkey, . . , 155-170 

Turkey the center of the Eastern Question — All nations in- 
volved — Turkey in prophecy — Called the "king of the 
north" in Daniel 11 — Direction of Turkey's chief troubles 

— His reckless course foretold — Expulsion from Europe pre- 
dicted — Final stand at Jerusalem — Comes to his " end " — 
Michael — Christ takes his kingdom — A time of trouble to 
all the world — True Israel delivered — Armageddon. 

CHAPTER ELEVEN. 

Turkey and Russia, . . . 171-183 

Rise of Othman — Character of his government — Five 
months' "torment" — Subsequent command to "slay" — 
Capture of Constantinople, 1453 — Period of Turkey's inde- 
pendent rule — Fall of the Ottoman Empire, 1840 — Quota- 
tion from Public Ledger — Extracts from Ridpath's History 

— Last will of Peter the Great — The Crimean war — Turko- 
Russian war of 1877 — England's Turkish policy — State- 
ment of Lord Salisbury. 



8 CONTENTS. 

CHAPTER TWELVE. 

The Modern Crusade, . . . 184-198 

False Standard of Christianity — Satan's Part in the Eastern 
Question — Popular expectations a matter of prophecy — 
What "many people " say — What the Lord says. 

CHAPTER THIRTEEN. 

The Day of the Lord, . . . 199-214 

Indications of its proximity — Manner of its approach — A 

period of darkness — Decree which closes the gospel message 

— The seven last plagues — Righteous Israel delivered — 
The eagles and the carcass — Coming of Christ. 

CHAPTER FOURTEEN. 

The Four Winds, .... 215-226 

Winds a symbol of war — Held so that Israel may be sealed 

— Compared with the history of the Eastern Question — 
The final whirlwind — Elijah the prophet — The hour of 
judgment message — Fall of Babylon — The last warning. 

CHAPTER FIFTEEN. 

The Second Exodus, . . . 227-246 

Object teaching — Dispersion of true Israel — Persecution 
their lot — Dragon makes war on the remnant — Christian 
Sabbath keepers — Promises of Israel's gathering — Time 
and manner of their return — The righteous dead resurrected 

— Valley of dry bones — A physical change. 

CHAPTER SIXTEEN. 

The Millennium, .... 247-263 

Description in Revelation 20 — Two resurrections — Inherit- 
ance in heaven — Saints judge the world — Earth desolate — 
Satan bound — Satan loosed — The second death. 

CHAPTER SEVENTEEN. 
The Royal Family, . . . 264-276 

Christ and the church — The bride — An allegory — Joy of 
redeemed Israel — Unmeasured grace of God. 



THE EASTERN QUESTION. 



INTRODUCTION. 

THE Eastern Question is a well-known, world- 
wide expression, representing one of the most 
important and interesting issues now before 
mankind. Religion and politics, the church and 
the state, are all involved in the complications 
grouped under this comprehensive title. The 
happiness, the existence even, of individuals, na- 
tions, and the world, is linked together, and trem- 
bling in the balance which a breath may move. 
In thought and speech, public and private; in 
pulpit, platform, and press; in every nation and 
continent of the earth, the Eastern Question is 
recognized as the foremost subject now before the 
world. The following pages will show that it de- 
serves and rightfully demands such attention. 

The Eastern Question has come to stay. Will- 
ingly or unwillingly, its claims must be met and an 
answer given. No conjuring will banish the form 
rising in the East, which appears to the nations as 
an alarming specter, but to the church as a sign 
of the fulfilment of her fondest hopes. For half a 
century it has kept millions of armed men in con- 

[9] 



lo INTRODUCTION. 

stant training for deadly combat, and still they 
dare not sleep. The cloud first seen as the hand 
of a man in extent has now spread its dark pall 
over the heavens. Everybody speaks of it with 
feelings of dread. 

What is the Eastern Question ? Like other ap- 
paritions, this is hard to define. It means so much, 
and yet so little. The thing itself is only a shadow, 
but on the minds of men it sits like an incubus of 
crushing weight. No one can clearly describe the 
object as it appears to his vision. Each nation 
views it in a different light from all others. In the 
language of a well-known author who wrote about 
thirty years ago, we may say, "To Russia it may 
mean one thing, to France another, and to Austria 
still another; but sifted of every side issue, it may 
be reduced to this, — the driving of the Turk 
INTO Asia, and a scramble for his territory." This 
was the condition then, and it has not changed in 
general features since, except to become more com- 
prehensive, until now it virtually means driving 
the Turk off the earth, and a rush for his terri- 
tory in Asia as well as in Europe. 

The situation at present may be summed up 
in the following words : The empire of Turkey 
occupies one of the most fertile and historic regions 
of the world in two continents, and controls the 
highway of trade between the Black Sea and the 
Mediterranean, thus depriving Russia on the north 
of harbors for commerce and ports for fleets of war. 



INTRODUCTION. ii 

In other words, Turkey is not only a rich prize in 
herself to her greedy neighbor, but she also stands 
in the way of his ambitions concerning other rival 
powers. These with other causes have made 
Russia the implacable foe of Turkey, and it is no 
secret that the great northern empire is determined 
to secure a portion at least of the possessions be- 
longing to his southern neighbor. A conflict be- 
tween these two opposing powers alone would 
be of short duration. Turkey is weak and despotic, 
detested at home and abroad. Russia is strong 
and despotic, feared at home and abroad. The 
so-called " Sick Man " could not withstand the hug 
of the "Bear" if they were to meet for a final 
encounter. 

In this unequal struggle, the great powers of 
Central and Western Europe have interposed to 
keep the sultan on the throne of Turkey, and to 
restrain the advance of. Russia. It is not an unself- 
ish policy; each is jealous of the others, and fear- 
ful that if a powerful government should reign in 
Constantinople, the balance of power would be 
broken, and the equilibrium of Europe destroyed. 
No danger from this source is feared while Turkey 
remains in possession. Therefore, over the affairs 
of Turkey and the mutual distrust of other nations, 
the Eastern Question has developed until all Eu- 
rope is involved. All have discovered that they 
must ultimately " fight for peace," and preparations 
for the contest have gone on without intermission, 



12 INTRODUCTION. 

till the earth trembles beneath the hosts marshal- 
ing for the fray. 

Meanwhile the Turk is making no end of trouble 
for his guardians. By heredity, education, and 
religion he is a scourge to the race. His sponsors 
have done their best to keep him in check, so that 
the peace of Europe may not be interrupted, but 
massacre after massacre in his dominions has frozen 
the blood and sealed the lips of his former friends. 
All the civilized world instinctively feels that his 
national doom is near, and the people have made 
numerous petitions to their respective governments 
asking that further support shall be withdrawn and 
the culprit left to his fate. 

But just here rises the dread of future results, if 
once the hold is loosed. Who can tell what will 
follow ? The issue is dark. If the Turk is left to 
his fate, what will be the effect ? Will peace ensue, 
and the several rival powers disband their troops ? 
or will the long-pent-up volcano of war burst out 
if the pressure is at all relaxed ? Well may the 
statesmen pause, even though goaded to action by 
an impatient populace. The problem is full of 
mystery and uncertainty. Is the long-looked-for 
time of peace about to dawn, or are new horrors 
about to arise from this Eastern Question ? O, 
if there were some divine oracle, some flashing 
Urim and Thummim, some prophet of the Lord, 
where we might inquire concerning all these 
wonders ! 



IMTRODUCTION. 13 

And here is the only ray of hope. If God has 
spoken to the troubled earth in reference to these 
matters, all is well for those who hear his voice. 
Is the cloud, so dark toward Egypt, light toward 
the promised land ? Has the sure word of proph- 
ecy given us history in advance to guide our feet 
along the dim pathway ? On the sacred pages are 
recorded the story of the nations of old time; do 
they also speak to men of present affairs ? With 
unerring accuracy they pointed out the dangers 
then, unheeded by the rushing crowd; let them 
but speak once more, and we will listen. Yes; 
God has spoken of these very days. These current 
events are recorded for our benefit. He still holds 
out the scepter of love, as low we kneel before the 
throne of grace. His word shall be our guide, his 
will our law, his truth our shield and buckler. 

Where shall we begin to trace the footsteps of 
Jehovah among the Babel paths of men ? Where, 
indeed, except with that chosen people, for whose 
sake ' ' the Most High divided to the nations their 
inheritance; when he separated the sons of Adam, 
he set the bounds of the people according to the 
number of the children of Israel." Amid all the 
changing empires and dynasties of time, the God 
of Abraham, Isaac, and Jacob is working out his 
eternal purpose for ' ' Israel. " Their welfare is 
bound up in this Eastern Question, and for their 
sakes the light is given along the ages to come. 
Give an attentive ear to their story as told in the 



14 INTRODUCTION. 

following pages; for with their destiny is involved 
the world's fate. 

The Hebrew nation once inhabited Palestine, 
with Jerusalem for their capital city. To-day they 
are scattered in all lands, and the disciples of a 
false religion now occupy the places of sacred mem- 
ory. Is the Turk to be driven out ? Are the scat- 
tered Hebrews to be gathered back to Judea, and 
re-established in their ancient inheritance } Is 
Christ to reign on David's throne at Jerusalem ? 
Will a millennium of peace on earth be realized ? 
When, where, and how will the "sanctuary be 
cleansed " ? What will be the condition of Gen- 
tile nations when the promises to Israel are ful- 
filled ? etc. , etc. All these and many more inquiries 
are parts of the world's great problem called the 
Eastern Question, and all are answered in the Holy 
Scriptures. The questions and answers are coupled 
together in this little volume. No one can truly 
understand the course of events who does not trace 
God's dealings with Israel; hence much of our 
space will be devoted to this theme. 



Chapter One. 



THE ISRAEL OE GOD. 

NO one will deny that there are many promises 
to Israel which pertain to the future, and that 
they will all be exactly fulfilled in due time. 
But in their fulfilment the whole earth and all the 
people upon it are involved, and so through them 
the Eastern Question and every other question is 
open for study. 

In the discussion of any subject it is necessary 
that the terms employed should be clearly under- 
stood. Otherwise misunderstanding will arise, and 
discord will ensue. Our first duty, therefore, is to 
ascertain who are meant in the Scriptures by the 
words "Israel," "Jew," "Abraham's seed," and 
similar expressions. Modern use restricts these 
titles to one particular nation — the Hebrew people. 
Does the Bible universally apply them in that way .-* 
What meaning is attached to them by the Lord ? 
It will at once be seen that this is a vital point. 
God's definition and application must be followed, 
if we would understand his promises. We are not 
at liberty to attach an arbitrary interpretation to 
these names. Many conclude without investiga- 
tion that the commonly received meaning of these 

[IS] 



i6 THE ISRT^CL Or GOD. 

words is the same as the Bible gives to them. But 
this should by no means be taken for granted. If 
a wrong base is laid at the start, the whole struc- 
ture will suffer, notwithstanding the infinite labor 
bestowed on the dome. Therefore before we can 
understand the promises to Israel, we must first 
ascertain who are Israel in the mind of God. On 
this point the following testimony is ample : — 

The name "Israel" is defined as " a prince of 
God." It is first used in the Bible in Gen. 32 : 28. 
From its use on this occasion we may learn its 
meaning, by noticing the following circumstances: 
Jacob, as the name indicates, was a tricky, dishon- 
est man, who had supplanted his brother, Esau, 
deceived his father, Isaac, and outwitted his uncle, 
Laban. While thus guilty, he set "out to return to 
his boyhood home after an absence of twenty years. 
On the journey, he was attacked one dark and 
lonely night by what appeared to be a robber bent 
on murder. Jacob wrestled for his life until the 
morning began to dawn. Then by a mysterious 
touch from his unknown antagonist, Jacob's thigh 
was put out of joint, and he could struggle no more. 
But the same moment that Jacob saw his helpless- 
ness, he also saw the Lord as his adversary — the 
same One he had seen in his dream at Bethel when 
he filed an exile from his father's house. Hope 
immediately took the place of fear, and to the 
Lord's apparent intention to depart, Jacob, now 
humbled and penitent, exclaimed, "I will not let 



THE ISRAEL or- GOD. 17 

thee go, except thou bless me." His confession 
of sin is shown more fully in the words of Hosea 
12 : 3-5 : " He took his brother by the heel in the 
womb, and by his strength he had power with God. 
Yea, he had power over the angel, and prevailed; 
he wept, and made supplication unto him; he 
found him in Bethel, and there he spake with us; 
even the Lord God of Hosts; the Lord is his memo- 
rial." Jacob's faith gave him victory with the 
Lord. He was then a converted man, a new crea- 
ture in Christ Jesus. Then the Lord bestowed a 
new name on the new man: "And he said unto 
him. What is thy name .' And he said, Jacob. 
And he said, Thy name shall be called no more 
Jacob, but Israel; for as a prince hast thou power 
with God and with men, and hast prevailed." 

From this we learn that Jacob was not " Israel " 
by being born of Hebrew parents. Only by the 
pardon of his sin could he receive the title of "a 
prince of God," and the name "Israel" was con- 
ferred upon him by the Lord himself. Applying 
these principles in a general way, the conclusion 
follows that no person is an Israelite in the true 
and primary sense of the word by being born of 
Hebrew ancestors; that this distinction relates to 
a righteous character, received by faith; and that 
God only can bestow it on those who are ' ' born 
from above." Israel is a title which cannot be 
transmitted from an earthly father to his son; but 
it must come from the Heavenly Father, and is 



i8 THE ISRT^EL Or GOD. 

given to those alone who become children of God. 
Here is a difference often overlooked in common 
speech; people are called Israelites by men, sim- 
ply because they are Hebrews; but in the sight of 
God no man is an Israelite by human descent. 
Natural birth, physical form, and national language 
have nothing to do with the matter. The features 
of a true Israelite are a contrite, humble heart, 
which only God can see. This agrees with the 
words of Christ concerning Nathanael, "Behold 
an Israelite indeed, in whom is no guile; "^ also 
with Paul's language : " For in Christ Jesus neither 
circumcision availeth anything, nor uncircumcision, 
dut a nezv creature. And as many as walk accord- 
ing to this rule, peace be on them and mercy, and 
upon the Israel of God. " ^ Here, then, is the 
"rule" given by the Holy Spirit and applied by 
the apostle : A person must be a ''new creature,'' 
in order to be classed among the " Israel of God." 
That same "rule" holds good to-day, and men 
have no right to use any other in measuring God's 
chosen people. 

This is not saying that in the Bible the word 
' ' Israel " always means converted men. On the con- 
trary, the term often designates a certain race of 
people without reference to character. But the 
former is the original and correct application, while 
the other is a secondary use of the word. In all 
cases where it is consistent with the context and 
circumstances recorded, the primary definition 

ijohii 1 : 47. 8 Gal. 6 : 15, i6. 



THE ISRAEL or GOD. 19 

should be understood. An example of both mean- 
ings is found in the use of the word " Christian." 
Strictly speaking, a person is a Christian only when 
converted to Christ; but the word is often used now 
to designate a whole nation, even though a large 
majority make no profession of being Christ's fol- 
lowers. No one will claim that all are Christians 
who belong to so-called "Christian nations." In 
like manner the word "Israel" is sometimes em- 
ployed to describe a nation when perhaps but a 
very few are Israelites in the true sense. Hence 
Paul could declare, ' ' For they are not all Israel 
which are of Israel. " 

By ignoring the fact that the promises of future 
blessings to Israel refer to those only who are 
Christ's indeed, many writers and teachers have 
framed erroneous theories concerning the Hebrew 
nation, and so of course are entirely wrong in their 
conclusions about the Eastern Question. Therefore 
we emphasize the statement that the reader must 
clearly discern this distinction, and apply it prop- 
erly, in order to avoid untold confusion. In har- 
mony with the foregoing, notice how the word 
" Jew " has a double use. 

WHO ARE JEWS } 

The Lord's description of a " Jew" is similar to 
that of an Israelite: " For he is not a Jew, which 
is one outwardly; neither is that circumcision, 
which is outward in the flesh; but he is a Jew, 



20 THE ISR?\CL or GOD. 

which is one inwardly; and circumcision is that of 
the heart, in the spirit, and not in the letter; whose 
praise is not of men, but of God."^ No one 
can misunderstand these statements. The name 
"Jew," like "Israel," is a sacred title which 
God alone can give. When the Lord applies 
it, the man has "praise of God;" when mere 
men give that name to a person or people, it is 
simply "praise of men," and amounts to nothing, 
except to show that those who use it and those 
who receive it in this manner, do not really know 
whom the Lord calls a Jew. Let the Hebrew 
of to-day beware of those who would flatter him as 
a special subject of God's favor because of his 
natural descent; and let those who thus apply the 
term to unconverted men, as proof that special 
blessings are promised to them in this or a future 
age, be careful lest the blood of deceived souls 
shall be found upon them. Let God's idea of a Jew 
be taught, and more will desire the praise of that 
name from divine lips. It is astonishing how care- 
lessly these words are now applied to all classes of 
men, until their real significance is nearly lost. 
But God has not changed, and he knows those who 
are really his, and also those ' ' which say they are 
Jews, and are not, but do lie." 

Abraham's seed. 

The same general principles which pertain to the 
true Israelite, or Jew, are equally applicable to 

1 Rom. 2 : 28, 29. 



THE ISRT^CL Ot GOD. 21 

those whom the Lord recognizes as ' ' Abraham's 
seed." The name "Abraham" did not come by 
natural descent from any man. " Abram " was 
the appellation bestowed by the human parents to 
designate their son born of the flesh. No honor in 
God's sight comes through that source. Christ 
says, "The flesh profiteth nothing;" and Paul 
writes, " So then they that are in the flesh cannot 
please God; " and he applies this truth to the par- 
ticular case of Abraham in the words, ' ' What shall 
we say then that Abraham our father, as pertain- 
ing to the flesh, hath found ? " and then proceeds 
to answer the question by stating that all he re- 
ceived came to him by believing God. "Without 
faith it is impossible to please God." Then so far 
as men are concerned, faith is the only avenue to 
God's favor. In this way Abram became the friend 
of God, and his name was changed to Abraham, 
"the father of all them that believe." Thus, over 
and over again the important lesson is taught that 
no permanent blessing can come to any person 
without the exercise of faith on his part. 

Likewise the " seed " of Abraham derive nothing 
from the fleshly birth. This is made very plain by 
noticing the difference between the two sons, Ish- 
mael and Isaac. The former was born " after the 
flesh," the latter " after the Spirit." In reference 
to them the Lord said: " Cast out the bondwoman 
and her son; for the son of the bondwoman shall 
not be heir with the son of the freewoman. So 



2 2 THE ISR7\EL Or GOD. 

then, brethren, we are not cliildren of the bond- 
woman, but of the free."* It is therefore certain 
that the natural descendants from Abraham are 
all Ishmaelites in God's sight, and only those who 
have been begotten by the direct power of God are 
counted for the seed through Isaac. Notice this 
same conclusion in exact Scripture : ' ' Neither, 
because they are the seed of Abraham, are they all 
children; but in Isaac shall thy seed be called. 
That is, they which are the children of the iiesh, 
these are not the children of God; but the children 
of the promise are counted for the seed."^ 

LITERAL AND SPIRITUAL. 

An objection to the foregoing conclusions is some- 
times made by saying that the promises yet to 
be fulfilled can apply only to a "-literal Israel," 
whereas in these texts, a ' ' spiritual Israel " is rep- 
resented. The dif^culty in this case all arises 
from a wrong idea of the words ' ' spiritual " and 
"literal." The former is supposed to denote in- 
tangible, immaterial beings, of spiritual essence, 
inhabiting an invisible world; while the latter refers 
to real persons of flesh and blood, capable of hap- 
piness on this material planet. Therefore, as many 
promises do relate to material things, like the 
"land," the "city," etc., the assertion is made 
that they cannot be fulfilled to the spiritual Israel, 
but that some literal nation or people must be 
intended. In subsequent portions of this book it 

1 Gal. 4 : 22-31. 2 Rom. 9 : 7, 8. 



THE ISR^^CL or GOD. 23 

will be shown how all these conditions are in exact 
harmony with the plain facts already learned con- 
cerning true Israel. In this connection, therefore, 
wc merely remark that spiritual things are literal, 
but they are not carnal. Spiritual beings are not 
ghosts, nor disembodied souls of men. They are 
real persons. Heaven is just as literal as earth; 
angels are as literal as men. The "things which 
are seen are temporal; but the things which are not 
seen are eternal." Then it is a fact that eternal 
things are actually more real than the temporal. 
The true Israelite is a literal human being. In the 
present life he has flesh and blood like other men. 
For the life to come he looks to the " Saviour, the 
Lord Jesus Christ, who shall change our yile body, 
that it may be fashioned like unto his glorious 
body."* Christ, after his resurrection, was a real, 
literal being, with hands, feet, sides, etc. ; able to 
converse, eat food, and do any act of which mortal 
persons are capable. True Israel, the redeemed 
saints out of all nations, will be made like him; 
therefore they will be able to " dwell in the land," 
eat the food it produces, and enjoy all its blessings. 
Individuals do not become spiritual Israel by dying 
and laying aside the physical body; but those who 
have died must live again before they can inherit 
the earth. 

Christ confounded the Sadducees, and proved the 
resurrection of the dead, by citing the fact that 
God is not the God of the dead but of the living; 

1 Phil, 3:21. 



24 THE ISRTXEL Or GOD. 

and as he is the God of Abraham, Isaac, and Ja- 
cob, who were then and are now dead, they must 
be raised to life. Therefore true Israel will always 
be a real, tangible, literal people, though finally 
made immortal. Now, they are saved Israel, by 
the Spirit dwelling in corruptible flesh; then, they 
will be redeemed Israel, by the same Spirit inhab- 
iting incorruptible flesh. One condition is just as 
literal as the other, and both are spiritual. Grasp 
the fact so plainly stated, that only those ivho are 
trjily Christ's are Israelites indeed; hold it fast in 
all this disenssion, and perfect Jiarmony zvitJi each 
and all the accompanying conditions zvill be the glo- 
rious result. 

GENERAL REMARKS. 

Much more concerning Israel is yet to be pre- 
sented in following chapters, confirming and en- 
larging the conclusions now reached; but before we 
turn from this division, let us review the statements 
already made. We are face to face with the East- 
ern Question. This subject is intimately related to 
the people of Israel, as will more fully appear in 
subsequent pages. Therefore we ask. Who are 
meant by Israel .-' — From plain words of inspiration 
we learn that the term ' ' Israel " is not confined to 
any nation, either Hebrew or Gentile; in fact, these 
worldly associations are a hindrance instead of be- 
ing a help. On the contrary, we find that Israel is 
the title of those who are "in the world, but not 
of the world." They are the truly converted fol- 



THE I5R/^EL OV' GOD. 25 

lowers of Christ. Birth, wealth, education, or any 
other endowment of men, does not constitute a 
mark of God's people. All the promises of the 
gospel are made to the Israel of God, and no prom- 
ise for the future is made to a Gentile. These 
are not statements made to support a human theory 
of national pride, but they are facts of great weight. 
We do not deny that there is a literal Israel in 
the world; but God alone can tell who they are, 
for he looks at the heart. We do not deny the 
promises yet unfulfilled to the chosen people; " for 
all the promises of God in him are yea, and in him 
amen, unto the glory of God by us. " We have one 
point settled, and this is a key which will unlock 
every door we shall meet. Without it, men wan- 
der in the maze of speculation. True Israel does 
not mean the "Hebrew nation," the "ten lost 
tribes," the "Anglo-Saxon race," nor any other 
division of natural men. It does mean a literal 
people, "born again," composed of some individ- 
uals out of every nation and tongue under heaven. 
Here is solid rock on which to build for the fu- 
ture. All theories in opposition to these Scriptural 
facts rest on a foundation of sand, or are merely 
floating castles in the air. 



Chapter Two. 



THE HEBREW NATION. 

OUR readers will bear in mind that the name 
' ' Israel " is used in two ways in the Scriptures. 
One designates God's true people out of every 
nation; the other denotes all or part of the Hebrew 
nation alone, without respect to moral character. 
The lirst is the original and primary meaning; the 
second is a restricted and temporary term. This 
prominent distinction is not always mentioned 
when the word is used; but the careful student will 
have little difficulty in making a right application 
in each particular instance, if both definitions are 
kept in mind, and the one used which is consistent 
with the context and other passages of the Bible. 
Some modern writers forget or ignore these obvious 
facts, and foolishly endeavor to apply all such 
statements to one and the same class, thus leading 
to extravagant and fanciful interpretations and 
monstrous conclusions. Texts which, rightly un- 
derstood, point out the superlative glory of the 
redeemed saints in the world to come, are thus 
made to figure grotesquely in picturing the lofty 
pre-eminence of some powerful governments in 
this present evil world. Blessings promised to true 
[26] 



THE HEBI^izW N7\T!ON. 27 

Israel and curses pronounced on apostate Israel 
are mingled, and quoted at random to fit any the- 
ory extant. Much Scripture is employed, but the 
application is entirely wrong. These expositors 
pass over the real Israel as described in the Lord's 
own word, and labor to show that some nation or 
race of natural men is the object of every predic- 
tion. Nothing but error and confusion can possi- 
bly come from such attempts. We therefore hope 
that the candid reader will clearly comprehend this 
vital matter, and use this knowledge in our further 
study. In the previous chapter the Israel of God 
was the special theme; in this one the national 
Israel, or the Hebrew tribes, will be considered. 
It will be assumed that the reader is somewhat 
familiar with the political history of this people, 
and that therefore minute details are unnecessary. 
For many centuries the Hebrews were under the 
Lord's direct instruction and discipline. At first 
the whole nation was distinguished by the general 
name of Israel, composed of twelve tribes. In the 
course of time ten tribes revolted, and formed a 
separate government, retaining the name " Israel," 
while the remaining portion was usually called 
" Judah." The subsequent career of both factions 
was marked by deep apostasy and final captivity. 
A portion of the ten tribes of Israel were first re- 
moved into Assyria and placed in certain cities of 
Media, while people from the various Assyrian 
provinces were taken to Samaria and put in the 



28 THE HCBRllW N?^TION. 

place of the Hebrew captives. About one hundred 
years later the kingdom of Babylon rose to the 
zenith of power under Nebuchadnezzar, and all the 
old Assyrian Empire came under his sway. Thus 
the people of Israel came under the rule of Babylon. 
About the same time the kingdom of Judah also 
was conquered by Nebuchadnezzar, and some of 
its inhabitants were carried captives to Babylon. 
The entire Hebrew nation, both Israel and Judah, 
was thus represented in the captivity in Babylon, 
as well as by the portion of each that was left in 
their respective countries of Samaria and Judea. 
Many of the people in captivity became gradually 
assimilated with their conquerors in the various 
provinces, so that their tribal relations were oblit- 
erated, and their genealogy lost. 

LOST ISRAEL. 

In no true sense did the whole ten tribes be- 
come "lost." There is not sufficient evidence to 
prove that these tribes remained in a consolidated 
form, and finally migrated in a body to other lands, 
where they have recently been "discovered" and 
"identified" in the Anglo-Saxon race. Every 
natural circumstance in the case forbids such a sup- 
position. Without express and positive testimony 
to the contrary, the only rational view is that they 
became absorbed to some extent in the nations 
where they lived. The strenuous efforts made in 
some quarters to trace them to the English-speak- 



THE HCBREW N/iTION. 29 

ing nations, or to other European powers, is an 
example of painful and reckless prophetic and 
historic exposition. Glowing descriptions of the 
true Israel of God, gathered at last from a world of 
sin into a new earth redeemed from the curse, have 
been tortured into a theory to uphold national pride 
in governments and conditions existing at the pres- 
ent time. If selfish, ambitious nations were per- 
suaded that they were the special favorites of 
heaven to conquer and possess the land of Pales- 
tine, it would follow that the driving out of the 
Turk and the settlement of the Eastern Question 
would be necessary steps to fulfil the predictions, 
and plenty of excuses for a " righteous war" would 
soon be invented. This would be exactly parallel 
with the reported proceedings of an ecclesiastical 
body which gravely — 

Resolved^ That the Lord has given this earth to the saints; 
and further. — 

Resolved, That we are the saints. 

Fortunately for the world, political leaders and 
civil rulers are generally men of good sense, who 
are not easily stampeded into a rush to the Holy 
Land by the religious enthusiasts who have theo- 
ries of such brilliant conquests. While these ex- 
treme views are not advocated extensively at the 
present time by the conservative religious bodies, 
there is quite a general idea that the future devel- 
opments in gospel work will center at Jerusalem, 
and no doubt this will have some influence on the 



30 THI; Hllftf^CW NATION. 

final settlement of the Eastern Question in that re- 
gion. Again we assert that a correct regard for the 
true Israel will prevent the absurd claims of those 
who teach the Aiiglo-Israel doctrine that the ten 
tribes were once lost, but are now found. This will 
more fully appear as we proceed now to speak of — 

THE RESTORATION. 

After seventy years' captivity in Babylon, as be- 
fore noted, we come to the several decrees made 
for Israel's restoration to their own land. The first 
of these was made by Cyrus in the year 536 b. c, 
and recorded in the first chapter of the book of 
Ezra. This was confirmed by a later Persian king, 
Darius Hystaspes by name, and greatly extended 
by a third Persian ruler called Artaxerxes Lon- 
gimanus. The Persian Empire at that time em- 
braced all that had formerly belonged to Babylon, 
besides other territory, as stated in Esther 1:1, 
' ' An hundred and seven and twenty provinces, " 
"from India even unto Ethiopia." Every place 
where Israel and Judah had gone was thus included 
in the royal proclamation. This is shown by the 
following quotation from the decree of Cyrus: — 

Thus saith Cyrus king of Persia, The Lord God of heaven 
hath given me all the kingdoms of the earth ; and he hath 
charged me to build him an house at Jerusalem, which is in 
Judah. Who is there among you of all his people ? his God 
be with him. and let him go up to Jerusalem, which is in 
Judah. and build the house of the Lord God of Israel (he is 
the God) which is in Jerusalem. 1 

1 Ezra I : 2, 3. 



THE HEBREW MTTTION. 31 

Under this permission, about 50,000 persons re- 
turned to Jerusalem. We are not directly told 
that the ten tribes of Israel returned to Palestine 
at this time; but they were certainly included in 
the king's decree, and it was entirely their own 
fault if they did not return with the others. Many 
of them, no doubt, preferred to stay in the places 
where they had so long lived in honorable captivity. 
But the conclusion must not be drawn that none 
from Israel as distinguished from Judah, returned 
to their own land at this or later migrations; for 
there is plain Scripture evidence to the contrary, 
besides the natural tendencies which would operate 
in the same direction. In other words, it is certain 
that Israel, as well as Judah, was represented in 
the movement, and thus the twelve tribes, or all 
the Hebrew nation, were included in the restora- 
tion. Ten tribes were not "lost" at that time, 
while only two returned, but some out of all the 
tribes went to Palestine, as the following quota- 
tion shows : — 

And the children of Israel, the priests, and the Levites, 
and the rest of the children of the captivity, kept the dedi- 
cation of this house of God with joy, and offered . . . for 
all Israel, twelve he goats, according to the number of the 
tribes of Israel. . . . And the children of Israel, which were 
come again out of captivity, . . . kept the feast of un- 
leavened bread seven days with joy; for the Lord had made 
them joyful, and turned the heart of the king of Assyria 
unto them, to strengthen their hands in the work of the 
house of God, the God of Israel. 1 

1 Ezra 6 : 16-22 



32 THE HEBREW NATION. 

Let particular notice be given to the facts as 
stated in these verses. ' ' The children of Israel, 
which were come again out of captivity," are di- 
rectly mentioned, and it is asserted that the Lord 
turned the heart of the king of Assyria to favor 
them in this matter. Also that " all Israel" were 
represented in the offering of the twelve goats 
according to the number of the tribes of Israel. 
Similarly in Ezra 8:35 it is stated that "twelve 
bullocks for all Israel " were offered. Also in the 
decree of Artaxerxes special mention is made of the 
' ' people of Israel " in the permission to return, and 
Ezra expressly states that he ' ' gathered together 
out of Israel chief men to go up with " him.^ What 
excuse can be made for those who in the face of 
these words of God declare that the ten tribes of 
Israel were lost in A.ssyria, so that only the two 
tribes of Judah and Benjamin returned to Jeru- 
salem ? Only blind adherence to a cherished theory 
will lead men thus to disregard palpable facts. 
Let no one be deceived by any ' ' lost Israel " story. 

THE HEBREW NATION REUNITED. 

Furthermore, the name ' ' Israel " is frequently ap- 
plied to the Hebrew people who inhabited Judea 
and Jerusalem after the return from captivity even 
down to their final dispersion by the armies of 
Rome. On the day of Pentecost Peter addressed 
his words to the " men of Israel " who had crucified 
Christ. He did not speak as if Israel were lost in 

1 Ezra 7: 13, 28. 



THE HEBREW NATION. 33 

Assyria, only to be discovered as the Anglo-Saxon 
race in this nineteenth century. Paul, too, before 
Agrippa, spoke of the • ' twelve tribes instantly 
serving God day and night," entirely unconscious 
that only two tribes were then known to be in exist- 
ence, according to the modern discoverer. James, 
also, dedicates his epistle to the "twelve tribes" 
just as if none were missing. Lastly, the people 
themselves, on one occasion, cried out, " Men of 
Israel, help," without the least apparent thought 
that all Israel were " lost " and hundreds of miles 
away. In fact, the two divisions in the nation 
were again united, so that all twelve tribes were 
known as Israel or as the Jews. Some of the 
expressions just quoted no doubt refer to the true 
Israel of God instead of to the Hebrews as a nation, 
but in either case they are equally to the point in 
proving that no portion was " lost." In a national 
sense they were all restored to Judea, and in the 
spiritual sense they are all treated as one people. 
Their union, especially in the latter sense, is shown 
by a symbolic representation, a part of which we 
quote: — 

Moreover, thou son of man, take thee one stick, and 
write upon it. For Judah, and for the children of Israel his 
companions: then take another stick, and write upon it, For 
Joseph, the stick of Ephraim, and for all the house of Israel 
his companions: and join them one to another into one stick, 
and they shall become one in thine hand. And when the 
children of thy people shall speak unto thee, saying. Wilt 
thou not show us what thou meanest by these ? say unto 

3 



34 THE HEBREW NT^TION. 

them, Thus saith the Lord God; Behold, I will take the 
stick of Joseph, which is in the hand of Ephraim, and the 
tribes of Israel his fellows, and will put them with him, 
even with the stick of Judah, and make them one stick, and 
they shall be one in mine hand. And the sticks whereon 
thou writest shall be in thine hand before their eyes. And 
say unto them, Thus saith the Lord God: Behold, I will 
take the children of Israel from among the heathen, whither 
they be gone, and will gather them on every side, and 
bring them into their own land. And I will make thetn one 
nation in the land upon the mountains of Israel; and one 
king shall be king to them all; and they shall be no more 
two nations, neither shall they be divided into two kingdoms 
any more at all.i 

We can therefore study the future history of 
Israel under one head, instead of keeping up the 
distinction of Judah and Israel as it existed for a 
short time. All the curses pronounced on the 
apostate Jews, or Israel, embrace all the Hebrew 
nation; and all the blessings to the true Israel 
pertain equally to the twelve tribes. In the former 
sense we find the entire nation now included in the 
Jewish race scattered among the nations of the 
earth; in the latter sense, all Israel are now in- 
cluded in the righteous who are scattered through- 
out the world. This brings us to notice another 
theory, commonly known as the — 

RETURN OF THE JEWS. 

While perhaps comparatively few people have 
much faith in the lost-Israel theory, already ex- 
amined and shown to be inconsistent with reason 

1 Eze. 37: 16-28. 



THE HEBREW NATION. 35 

and contrary to Scripture, there is quite a general 
belief that the Hebrew nation, represented in the 
modern Jews, is to be gathered back to Palestine 
and Jerusalem. It will be found, however, that 
this is an error, caused in part at least by over- 
looking the true Israel. The utter impossibility 
of the Hebrew nation being restored is shown by 
a forcible illustration and application found in 
the prophecy of Jeremiah. The prophet was com- 
manded to gather the leaders of the people, and 
to break in pieces a potter's earthen vessel before 
their eyes; and say unto them: — 

Thus saith the Lord of Hosts: Even so will I break this 
people and this city, as one breaketh a potter's vessel, that 
cannot be made whole again; and they shall bury them in 
Tophet, till there be no place to bury. Thus will I do unto 
this place, saith the Lord, and to the inhabitants thereof 
and even make this city as Tophet. • 

It would be difficult to find a picture of a more 
complete ruin. Not until a shattered earthen bot- 
tle can be made whole, need men expect the He- 
brew nation to be gathered. This is simply saying 
that it will never be accomplished. The context 
clearly shows that the destruction of Jerusalem by 
the Roman army in A. d. 70 is the one which fulfils 
this prediction, and that the dispersion of the Jews 
since that time is the one which will never be 
changed. It is everywhere evident that all prom- 
ises made to Israel for the future must refer to the 
true people of God by that name, and not to the 

1 Jer. 19 : io-i2: 



36 THE HEBREW N7\TION. 

Hebrew nation, the literal Jews, nor to any earthly 
government. 

god's promises. 

Some people are slow to accept fully the obvious 
facts here set forth, fearing that in some way the 
promises of God will fail if the scattered Hebrews 
are not gathered; but such should remember that 
truth is not contradictory, and in due time we shall 
be able to demonstrate that their solicitude is un- 
necessary. If time and space permitted, it would 
be a pleasant task to discuss each separate promise; 
but we must be content merely to present a few 
general principles, w^hich cover a multitude of par- 
ticular texts bearing on the subject. 

In a majority of cases the application of certain 
passages is made plain and easy by keeping in mind 
that there is a true Israel, distinct from any na- 
tional lines. If this fundamental truth is ignored, 
only confusion can possibly be the result. The lan- 
guage of the text and the context will show whether 
it should be understood of any condition in this 
world, or whether it reaches over into the ' ' world 
to come," where the earth will be created anew, 
and the curse of sin removed. 

Some scriptures which evidently refer to national 
Israel, and foretell their return from captivity, had 
complete fulfilment in the restoration from Assyrian 
and Babylonian bondage, already discussed in this 
chapter. All the Old Testament prophets except 
Malachi uttered their predictions before, or during 



THE HCBRCW NTTTION. 37 

the time of, the return granted by Cyrus and his 
successors. Hence the chronology of these prom- 
ises would not be inconsistent with such appHca- 
tion. Some promises of favor and some warnings 
of wrath were given to them also, which met their 
fulfilment in the land of Judea, after the restora- 
tion and before their final rejection as a nation in 
the early years of the Christian era. 

If, perchance, there are other promises not in- 
cluded in any of these divisions, we must remember 
that they v/ere given subject to conditions on the 
part of the people which were not carried out, 
and therefore v/ere made void by unbelief and 
disobedience. On this point the following rule 
is given in the words of the Lord, addressed 
directly to the Hebrew people under the name of 
Israel : — 

Behold, as the clay is in the potter's hand, so are ye in 
mine hand, O house of Israel. At what instant I shall speak 
concerning a nation, and concerning a kingdom, to pluck up, 
and to pull down, and to destroy it ; if that nation, against 
whom I have pronounced, turn from their evil, I will repent 
of the evil that I thought to do unto them. And at what 
instant I shall speak concerning a nation, and concerning a 
kingdom, to build and to plant it; if it do evil in my sight, 
that it obey not my voice, then I will repent of the good, 
wherewith I said I would benefit them. Now therefore go 
to, speak to the men of Judah, and to the inhabitants of 
Jerusalem, saying, Thus saith the Lord : Behold, I frame 
evil against you, and devise a device against you; return ye 
now every one from his evil way, and make your ways and 
your doings good. And they said. There is no hope ; but 



38 THE HEBREW M/^TION. 

we will walk after our own devices, and we will every one 
do the imagination of his evil heart. i 

In the face of these words, and in view of the 
continued and proverbial stubbornness of that peo- 
ple, who can now assert that God is under obliga- 
tion to restore them to their former place and 
position ? 

CONVERSION OF THE JEWS. 

But it may be urged further that the Jews, now 
scattered in unbelief, will yet turn to the Lord and 
be converted, so that they can be restored. If this 
were really so, they would then be true Israelites, and 
of course entitled to the same blessings that all the 
righteous will receive. Our argument would not be 
changed at all in that case; for we contend that 
converted persons of all nations constitute the 
Israel of God, but that nothing comes to men who 
abide still in unbelief because of any national dis- 
tinction. 

The supposition, however, has no foundation; it 
is not true that all the Jews will be converted. 
That some of this ancient race will receive the 
gospel, we may be sure; but where is the evidence 
that practically all, or even a majority, of them 
will be converted } After 1 800 years in opposition 
to Christ, are they now more inclined than other 
men to confess the true Messiah } Judging from 
past results, what are the prospects for the future 
in this direction } God has no other gospel for 
them; there is no other Holy Spirit to convince of 

ijer. 18 :6--i2. 



THE HEBREW NATION. 39 

sin, righteousness, and judgment to come; there 
are no new Scriptures; there is no time more 
favorable than the present, and yet how few re- 
ceive the message now. Facts are stubborn things 
to array against a cherished theory; but the man 
who loves truth will gladly forsake any position 
opposed to Scripture, and contrary to common 
experience and observation. 

We do not deny that a great many Jews, and 
other people, too, may yet return to Palestine, ex- 
pecting that a new nation of Israel is to be formed 
under the dominion of Christ on David's throne. 
A world-wide sentiment is developing in that direc- 
tion, and a corresponding movement will doubt- 
less soon begin ; but let it be distinctly understood 
that the Lord is not leading in such an enterprise ; 
it is not in accordance with his plans, and it will 
end in disaster to all who are deceived by it. 
Therefore even if all the Jews in the world, and 
many Gentiles, should yet migrate to Judea, it 
would not in the least prove that they are correct 
in their anticipations ; nor would it disprove the 
facts presented to the contrary in this book. Our 
argument is not based on the course men may 
choose to follow, but, rather, on what the Scrip- 
tures teach in the matter. 

AN IMPRESSIVE LESSON. 

Those who contend that in the future special 
blessings pertain to the national Israel, will do well 
to mark the ruin which a similar idea brought upon 



40 THE HEBREW NATION. 

the nation of Israel in the past. The Jews of old 
made the same mistake that many so-called Chris- 
tians are repeating to-day; namely, they thought 
the mere fact that they were descended from Abra- 
ham gave them a right to claim all the divine favor 
promised to his "seed." Self-righteousness and 
national pride resulted; and instead of their mani- 
festing the lovely disposition of the children of 
God, they became noted for selfish cruelty toward 
one another and contemptuous arrogance toward 
people of other nations. The Lord sent his serv- 
ants, and finally his Son, in order that they might 
learn what true Israel means; but they despised 
the prophets and killed the Saviour. At last the 
Lord destroyed the nation, so that all men might 
see that no hope can be placed on that. He shat- 
tered the idol they worshiped that they and others 
might turn to the Lord for a humble, contrite heart. 
John the Baptist warned the unconverted Jewish 
teachers that they should not say in their hearts, 
"We have Abraham to our father" while their 
fruits were evil, and reminded them that God 
would, if necessary, raise up other people out of 
the stones, in order that only righteous persons 
should be numbered with true Israel. Christ, too, 
plainly told those who were seeking to slay him 
that they were not children of Abraham. Paul 
also, even after their rejection by the Lord, labored 
to convince them that national birth did not entitle 
them to any special privileges 



rue HCBRCW NATION. 41 

After thus impressively showing that only ruin 
could follow trust in men, what shall be said for 
those zealous, but misguided, modern teachers who 
again expect a restoration of Israel as a nation, 
with special blessings, simply because they were 
born of Hebrew parents ? Is God now leading 
people to believe the very thing which brought de- 
struction eighteen centuries ago ? Will the false 
hope which caused their ruin then, save those who 
believe it in these days ? Rather, is not history 
about to be repeated ? and will not those who pin 
their faith to theories of Israel's superiority as a 
nation, be caught hopelessly and eternally in the 
enemy's snare ? 

CONCLUSIONS FROM THE FOREGOING. 

The reader will please observe the harmony thus 
far found on these points. In Chapter I it was 
shown that all future blessings were for true Israel 
in distinction from the nation sometimes called by 
the name "Israel." In this chapter we arrive at the 
same conclusion by an opposite course. Tracing 
the national history, we find no promise that the 
Hebrews will ever be restored, but direct testimony 
to the contrary. Thus, from whichever direction 
the subject is independently studied, the conclu- 
sions are the same. This part of the Eastern 
Question is answered. The Lord will never 
gather the Jews back to the so-called Holy Land. 

Equally conclusive results have been reached 



42 THE HEBRIzW NATION. 

condemning what is called the Anglo-Israel the- 
ory. The Lord has not commissioned any nation 
or people to reconquer the land of Judea and es- 
tablish a kingdom at Jerusalem. All the Lord's 
promises to be fulfilled in the future belong to the 
true Israel, and in succeeding chapters we shall 
learn in what way they are connected with the 
Eastern Question. All we need to say now is that 
true Israel will take no part in the warlike struggle. 
The weapons of their warfare are not carnal. 
Their message is the gospel of peace unto all 
men. "Love your enemies" is their motto. 
"Whatsoever ye would that men should do to 
you, do ye even so to them," is their rule of life. 
Their voices will not be heard in the clamor for the 
"Christian nations" to drive out the Turk; for 
their Master has said, "All they that take the 
sword shall perish with the sword." The meek 
and lowly Christ healing the wounded ear that had 
been cut off by a rash disciple, is the pattern for 
true Israel to-day. He, while hanging on the cross, 
was the true " King of Israel," but the world knew 
him not. The world knows not his followers to- 
day. They are lost in the eyes of men, branded as 
heretics, punished as criminals, and despised for 
faithful adherence to the commandments of God 
and the faith of Jesus. They are "princes of 
God," Israelites indeed; but they receive not the 
honor of men. They sit not in the lofty seats of 
human pride and power; and yet they are "heirs 



THE HEBREW MT^TION. 43 

of God, and joint heirs with Jesus Christ." There 
is no danger nor hope that they will be ' ' discov- 
ered " for the "lost Israel." A Barabbas would 
still be saved, and a Christ crucified, by the ambi- 
tious multitude claiming to be "lost Israel," but 
more anxious to have the kingdom of God estab- 
lished at Jerusalem than in their own hearts. 



Chapter Thpee. 



THE GENTILE NATIONS. 

IN the previous chapters we have briefly traced 
the true Israel of God, composed of converted 

individuals out of all nations; also the history of 
the Hebrews to the time of their final apostasy as 
a nation, and consequent rejection by the Lord. 
An understanding of these points prepares us to 
enter upon the third great division of our subject, 
by asking, In what way are the Gentile nations 
connected with the promises to Israel, and thus to 
the Eastern Question ? 

First of all, we must understand the absolute 
equality of all men before the Lord. With him 
there is no caste, no aristocracy; he has no favor- 
ites. The world is slow to recognize this great 
principle. Notwithstanding the positive assertion 
of the Bible that " God is no respecter of persons," 
many still think there must be some difference at 
least in the time and manner for God to manifest 
his grace to the diverse portions of the human race. 
In other words, a common opinion is held that in a 
past age the Lord favored the Hebrews, while less 
regard was given to the Gentiles; that in the pres- 
ent age the Gentiles are specially chosen, while 

[44] 



THE GENTILE NTTTIONS. 45 

the Jews are passed by to a great degree; and that 
in a future age the Jews will again be restored to 
pre-eminence, and through them the mass of the 
Gentiles, still unconverted, will be greatly blessed. 

The mere statement of such a changeable policy 
should lead men to mistrust that it does not ema- 
nate from that Being who is without ' ' variableness, 
neither shadow of turning. " His wisdom and good- 
ness would be put in doubt, if such apparently 
capricious moods were a part of the divine plans. 
To be perfectly sure that to him there is no actual 
difference, we will read exact Scripture language 
on this point : " Is he the God of the Jews only ? 
is he not also of the Gentiles ? Yes, of the Gentiles 
also; seeing it is one God, which shall justify the 
circumcision by faith, and uncircumcision through 
faith." "For there is no difference between the 
Jew and the Greek; for the same Lord over all is 
rich unto all that call upon him."^ 

This is not the statement of a new policy on the 
part of the Lord when the New Testament was 
written. All men are always exactly equal in his 
favor. Some may learn this truth before it comes 
to others; but this does not alter the fact that all 
are invited at the same time, and on the same 
terms. As soon as one comes to that knowledge, 
the Lord bids him tell others. No nation and no 
person has the least reason to claim superior good- 
ness as the first recipients of the gospel. On the 
contrary, it is a cause for deep humility; for the 

1 Rom. 3 : 29, 30 ; 10:12. 



46 THE GENTILE N/TTIONS. 

Lord says that he uses the weakest and most fool- 
ish men to proclaim the gospel; "not many wise 
men after the flesh, not many mighty, not many 
noble, are called." Just as soon as men or nations 
get the idea that they are superior to other men, 
they cannot preach the true gospel at all. Much 
pride and vain boasting would be avoided if this 
truth were duly recognized. 

THE CALL OF ABRAHAM. 

Abraham was born and reared in heathen dark- 
ness. His parents and companions were idolaters. 
He had done no good works by which to merit the 
favor of God. In some way the Lord's grace for 
sinners was made known to him, and he believed 
it. By that faith he was made righteous, and he 
was called the " Friend of God." But there were 
many other heathen men; and the Lord gave the 
gospel to him to carry to others, so that they too 
might come in the same way. He was a mission- 
ary to the heathen: " And the Scripture, foreseeing 
that God would justify the heathen through faith, 
preached before the gospel unto Abraham, saying, 
In thee shall all nations be blessed. So then they 
which be of faith are blessed with faithful Abra- 
ham."' In calling this man to separate from all 
his heathen kindred and go out as a teacher of 
righteousness, the Lord said : ''In thee shall all 
families of the earth be blessed.'" Other nations 
were not forgotten nor neglected in this early work 

iGal. 3:8, 9. 



THE GENTILE NATIONS, 47 

of the gospel. Abraham alone could not do all the 
gracious work the Lord was waiting to accomplish; 
therefore the additional promise of a numerous pos- 
terity for the same purpose was given: " And I will 
make of thee a great nation, and I will bless thee, 
and make thy name great; and thou shalt be a 
blessing.'' ^ 

THE CALL OF ISRAEL. 

At once it will be seen that only those who had 
the character of Abraham could really impart his 
blessing to others. Selfish, proud persons could 
not properly represent the Lord, who is meek and 
lowly in heart. Only a few of Abraham's poster- 
ity had that disposition; the Hebrews as a nation 
were a stubborn, rebellious people. Only a few of 
the great multitude delivered from Egypt were Is- 
raelites indeed. Paul writes concerning their expe- 
rience in the wilderness as follows: "For unto us 
was the gospel preached, as well as unto them; but 
the word preached did not profit them, not being 
mixed with faith in them that heard it."^ It was 
God's purpose to use them to show his grace to all 
the world; but instead of recognizing this fact and 
permitting his Spirit to mold their lives, they mur- 
mured and rebelled at each lesson he gave. Their 
posterity who finally entered the promised land 
were of the same character. A few out of each 
generation were truly Israelites, but the majority 
were proud and stubborn. They were called to be 
missionaries to the world — a people so lovable and 

1 Gen. 12 : 2, 3. 2 Heb. 4 : 2. 



48 THE GENTILE NATIONS. 

wise that other nations would be led to know and 
love the God of Israel; but they interpreted the 
grace of God to them as evidence that they were 
much better than others, and so became self-right- 
eous and overbearing toward those less highly fa- 
vored. Moses set the matter before them in the 
true light: — 

Understand therefore, that the Lord thy God giveth thee 
not this good land to possess it for thy righteousness; for 
thou art a stiffnecked people.i Behold, I have taught you 
statutes and judgments, even as the Lord my God com- 
manded me, that ye should do so in the land whither ye go 
to possess it. Keep therefore and do them; for this is your 
wisdom and your understanding in the sight of the nations, 
which shall hear all these statutes, and say. Surely this 
great nation is a wise and understanding people. For what 
nation is there so great, who hath God so nigh unto them, 
as the Lord our God is in all things that we call upon him 
for ? And what nation is there so great, that hath statutes 
and judgments so righteous as all this law, which I set 
before you ?* 

God promised that his holy presence should 
separate them from all other people in character; 
but he did not intend that they should shut them- 
selves away from the rest of the world, so that they 
could not proclaim the gospel. The Lord was not 
indifferent to the rest of the world; but the people 
he had chosen to publish his name did not respond 
to his call. They were not all Israel which were 
of Israel. As they lost the presence of God by 
their continued apostasy, artificial rules and creeds 

1 Deut. 9:6. « Deut. 4 : 5-8. 



THE GENTILE NTVTiONS. 49 

were invented to keep up an outward show of 
separation, until at last it became unlawful in their 
estimation to mingle with their Gentile neighbors, 
or even speak to them. How could such a people 
be the light of the world and the salt of the earth ? 
How could the Gentile nations learn the gospel 
from such an unlovely nation ? 

At last the time of their visitation came, and 
they knew it not. A greater than Abraham was 
with them. The King of Israel was on earth, doing 
the very work of a true Israelite; but so different 
was he from their standard that he was not recog- 
nized by them. He was a servant of men and the 
"friend of sinners." In sorrow the Messiah wept 
over their sins and their coming doom. He had 
been a husband to them during all the long centu- 
ries of their wantonness; in all their afflictions he 
was afflicted; but nothing could win their love. 
Finally they chose a murderer, and killed the 
Prince of Life, while calling for his blood to rest 
upon them and their children forever. The blow 
soon fell, and the unbelieving branches were broken 
off and scattered. 

INDIVIDUAL SALVATION. 

While apostate Israel were thus cast away as a 
nation, individuals were still invited to believe and 
be grafted back into the good olive-tree. Their 
" blindness " was only in "part." They had not 
stumbled that they should fall without hope. God 

4 



50 THE GENTILE N7\TiONS. 

forbid. As a nation, their hope was shattered; but 
they could still be connected with the true Israel 
through faith. Paul refers to his own conversion, 
as " one born out of due time," to prove this point. 
"I say then. Hath God cast away his people.? 
God forbid. For I also am an Israelite, of the seed 
of Abraham, of the tribe of Benjamin. God hath 
not cast away his people which he foreknew."^ 
The unbelief of those who had been cast away, 
could not make the promise of God to the true 
Israel of none effect. Repentant Jews are just as 
acceptable as repentant Gentiles, and Paul labored 
" if by any means "he •' might save some of them." 

THE GENTILES CALLED. 

The fall of national Israel brought riches to the 
world. The gospel could now be made known to 
the Gentiles, so that they might share in the bless- 
ings of Abraham and true Israel. It was not a new 
gospel on different conditions; but it was the same 
old gospel which for centuries the Lord had desired 
them to learn from what he could do through the 
Hebrew nation. All the while he had waited to 
bless all the nations with the blessing of Abraham, 
but the perversity of Israel had hindered this de- 
sign. Now it had come to them by the removal 
of the nation which had selfishly stood in the way. 
God does not save the Jews by the law, and Gen- 
tiles by the gospel. There is not a particle of dif- 
ference between them. Every moral obligation 

> Rom. II : I, 2. 



THE GCMTILE N7\TION5. 51 

gi\en to Israel is to be recognized by true Israel 
to-day. The commandments of God and the faith 
of Jesus go hand in hand throughout all ages. 

In these days careless persons think that the 
Gentiles enjoy many more privileges and much 
greater liberty than pertained to Israel. Some 
even boast that they are Gentiles, and therefore 
not under obligation to keep the ten command- 
ments. They seem to think that the old covenant 
was made with Israel, and that the new covenant 
is made with the Gentiles. This is a grave mis- 
take. Both covenants — the new as well as the 
old — were made with Israel. No covenant has 
ever been made with the Gentiles. Moreover, the 
same law is the basis of both covenants, and the 
same gospel is connected with both. This will be 
seen clearly by the following quotation: — 

For if that first covenant had been faultless, then should 
no place have been sought for the second. For finding 
fault with them, he saith, Behold, the days come, saith the 
Lord, when I will make a new covenant with the house of 
Israel and with the house of fudah. . . . For this is the 
covenant that I will make with the house of Israel after 
those days, saith the Lord: I will put my laws into their 
mind, and write them in their hearts; and I will be to them 
a God, and they shall be to me a people. 1 

Here we learn that the new covenant was made 
with Israel, not with the Gentiles. The same 
great truth is expressed in Rom. 9 : 4, where Paul 
mentions the things which pertain to Israel; namely, 

1 Heb. 8 : 8-10. 



52 THE GENTILE NTTTIONS. 

the adoption, the glory, the covenants, the giving 
of the law, the service of God, and the promises. 
Instead of the Gentiles having more than Israel, 
they have absolutely nothing, while Israel has all. 
God has not removed the blessings from Israel, 
nor granted others to the Gentiles; but the whole 
plan of the gospel, first, last, and all the time, is 
to call Gentiles unto the blessings in store for 
Israel. And right here is the blessed fact that 
Israel is not limited to one nation, but that any 
person who accepts Christ as king in his own heart 
is entitled to all the privileges of the kingdom of 
God. Israel is still the chosen people. God has 
not cast away the people whom he foreknew. The 
fall of the Hebrew nation did not change his plan 
a particle. True Israel has always included every 
converted person of all nations, and no one else. 
A Gentile, in God's sight, is simply an unrepentant 
sinner, and an Israelite is a repentant saint. Paul 
sets forth the miserable condition of all Gentiles as 
follows: — 

Wherefore remember, that ye being in time past Gentiles 
in the flesh, . . . that at that time ye were without Christ, 
being aUens from the commonwealth of Israel, and stran- 
gers from the covenants of promise, having no hope, and 
without God in the world, i 

A more melancholy situation cannot be described. 
Under the provisions of the new covenant, there is 
not a particle of hope for any Gentile who does not 
become a true Israelite. "Salvation is of the 

1 Eph. 2 : II, 12. 



THE GENTILE N?^TION5. S3 

Jews," said Christ — not of those who are Jews 
outwardly, but those who are Jews inwardly. No 
covenant is made with Gentiles; no Christ is their 
Saviour; they have no hope in God. All these 
belong to Israel, and Israel is all who come to 
Christ. 

CHRISTIANS. 

True Israelites are exactly identical with true 
Christians. It is only by becoming Christ's that 
anybody can be Abraham's seed. But it is well to 
emphasize the point that the promises of the Bible 
are made to all the people of God under the name 
of "Israel" instead of "Christians." Strictly 
speaking, there is no such thing as a " Gentile 
Christian; " for a Gentile is without Christ, and 
therefore cannot be a Christian. When a person 
is converted, he is no more a Gentile, but an Is- 
raelite. In no case is it proper to contrast the 
moral character or requirements of a true Chris- 
tian and a true Israelite; for they are the same. 
The Old Testament is for Christians as well as 
Israelites, and the New Testament is for Israelites 
as well as Christians, The two names are iden- 
tical in both cases. The true Christian is simply 
a true Israelite manifested, and the New Testa- 
ment is simply the Old Testament revealed. The 
gospel in both is simply the law in Christ. The 
covenant made with Abraham is identical with 
the new covenant ratified with the blood of 
Christ. 



54 THE GENTILE NTTTIONS. 

God is no respecter of persons. "If ye be 
Christ's, then are ye Abraham's seed, and heirs 
according to the promise."^ Outside of Christ 
and of connection with the commonwealth of Is- 
rael, there is no promise to any person. It is not 
a mere Christian profession, but a Christian char- 
acter, that constitutes a true Israelite. The great 
mass of the Hebrew nation were not Israelites, 
and the great majority in so-called •' Christian na- 
tions " are not Christians. " If any man have not 
the Spirit of Christ, he is none of his." Certain 
church forms will no more save persons to-day than 
the ancient Jewish forms and ceremonies would 
save individuals in a past age. A few then really 
understood the gospel. Caleb and Joshua among 
the multitude who left Egypt; seven thousand who 
had not bowed the knee to Baal in the time of Eli- 
jah; and a "remnant according to the election of 
grace" in the time of Paul, are samples of the 
"little flock" in each generation who now com- 
pass us " about with so great a cloud of witnesses." 
The same relative proportion are true Christians to- 
day — a few in each generation and in each nation, 
but in the final aggregate constituting, with their 
companions of the ancient faith, ' ' a great multi- 
tude which no man could number." Let no one 
suppose that the coming of Christ into the world 
has changed the moral law, so that transgression of 
any commandment is no longer sin. True faith in 
Christ will still be manifested by obedience to all 

1 Gal. 3 : 29. 



THE GENTILE NATIONS. 55 

the commandments of God; and self-righteousness 
is still shown by exalting the traditions and forms 
of the church "fathers" above the precepts of the 
divine law. 

BOASTING PROHIBITED. 

Due consideration of the foregoing facts will pre- 
pare us to understand the warning of Paul against 
Gentile boasting. After setting forth the matter 
that the fall of national Israel had opened the way 
for the Gentiles to share in the fulness of true 
Israel, through the gospel, he says: — 

Boast not against the branches. But if thou boast, thou 
bearest not the root, but the root thee. Thou wilt say then, 
The branches were broken off, that I might be grafted in. 
Well; because of unbelief they were broken off, and thou 
standest by faith. Be not high-minded, but fear. For if 
God spared not the natural branches, take heed lest he also 
spare not thee. Behold therefore the goodness and severity 
of God; on them which fell severity; but toward thee, good- 
ness, if thou continue in his goodness* otherwise thou also 
shalt be cut off. . . . For I would not, brethren, that ye 
should be ignorant of this mystery, lest ye should be wise 
in your own conceits; that blindness in part is happened to 
Israel, until the fulness of the Gentiles be come in.i 

It will be well to spend a moment longer on these 
words of caution. Here the apostle shows the 
only method by which any person, whether Jew or 
Gentile, can become an Israelite. He is not one 
by nature, but he must be grafted into the good 
olive-tree contrary to nature. The Jew cannot 
claim the pre-eminence, and the Gentile cannot 

iRom. II : 18-25. 



56 THE GENTILE N-^TiONS. 

boast; for both alike are without hope until they 
in the same manner receive Christ by a new birth, 
and thus become true Israehtes. 

ALL ISRAEL TO BE SAVED. 

Having thus shown us that there is no difference 
in the time or way of saving Jews or Gentiles who 
abide not still in unbelief, but that by faith all may 
alike be grafted into the good olive-tree, the apostle 
now reaches the climax of his argument with the 
triumphant conclusion, ''And so all Israel shall 
be saved.'' Yes; this is the true Israel which 
through all ages God has been calling. It makes 
no difference what their nation may be; but they 
have accepted the gospel in Christ, and so all Israel 
will at last be made up and saved. 

Strangely enough, this text is often misunder- 
stood to teach that the Jews, or Israel, as a nation 
according to the flesh, are yet to be saved; but this 
is not the case, as we have already learned from 
other scriptures, and it is contrary to the discourse 
of Paul in this chapter. He was endeavoring to 
prove that unbelieving Jews who had been broken 
off, and the Gentiles who had never been con- 
nected with God's people, were in precisely the 
same condition. Neither could boast; for both 
must be grafted in contrary to nature and stand by 
faith. Now the apostle does not turn about and 
contradict all his former statements, by asserting, 
as some suppose, that the Jews are at present ex- 



THE GENTILE NT^TIONS, 57 

eluded to some degree from the gospel, and that in 
a future age they will all be saved. He has his 
mind on true Israel, and he shows how God is 
making up his chosen people even though the He- 
brews as a nation had been rejected forever. By 
all the world having the opportunity to hear the 
gospel, and some of each nation accepting it, the 
number will at last be reached, and so all Israel 
shall be saved. 

The adverb '^ so'' relates to manner, but not to 
time. Paul does not say that the fulness of the 
Gentiles must first come, and that afterward all 
Israel will be saved. Nothing is affirmed of a fu- 
ture age. He simply shows a certain method which 
God employs for accomplishing his purpose, and 
then states that ''so'' — by that means — "all 
Israel shall be saved." 

BLINDNESS TO ISRAEL. 

But it may be objected that the apostle speaks 
of the literal Hebrews as being blinded at the pres- 
ent time, so that they cannot come to God on the 
same terms as the Gentiles. But we reply, Paul 
certainly knew how to construct a consistent argu- 
ment; and after so many times asserting that there 
is no difference between the Jews and the Gentiles, 
he does not here declare that there is a difference 
by which some are prevented while others are 
assisted. The blindness of the Jews is not a divine 
infliction upon them, but it is caused by their own 



58 THE GENTILE NTTTIONS. 

unbelief. The rejection of God's truth will always 
cause spiritual blindness. Pharaoh's heart was 
hardened, or he was blinded, in the same way. 
God showed him his power, but Pharaoh resisted 
it all. To the Hebrew people God revealed his 
grace; but they refused to walk in it, and so they 
were blinded. Paul states the fact, after illustra- 
ting it by the veil Moses put over his face to hide 
the glory which the people could not endure because 
of their sins: — 

But their minds were blinded: for until this day remain- 
eth the same veil untaken away in the reading of the old 
testament; which veil is done away in Christ. But even 
unto this day, when Moses is read, the veil is upon their 
heart. Nevertheless when it [the heart] shall turn to the 
Lord, the veil shall be taken away.i 

Satan, the god of this world, is the one who 
"hath blinded the minds of them which believe 
not." God has never interposed to darken the 
minds of the Jews, or of any one else; but he seeks 
to let light shine upon all men at all times to the 
fullest degree that they will receive it. There is 
no reason in the world why any Jew or any Gentile 
is blinded, except by his own unbelief. 

Notice further that the blindness mentioned by 
Paul is only in "part." The Jevv^s as a nation 
have fallen forever; but as individuals they still 
stand on precisely the same terms as the Gentiles. 
The gospel to-day is for them the same as for other 
men, and a few of them, " by abiding not still in 

1 2 Cor. 3 : 14-16. 



THE GENTILE NATIONS. 59 

unbelief," are changed to Israelites indeed. But 
the question may be asked, Does not the language 
of Paul imply that when the fulness of the Gentiles 
is come in, the "blindness in part " will be done 
away, so that in a future age they will be con- 
verted ? — No, it does not imply that; but it does 
imply that their partial blindness will become total 
darkness. Now there is hope; but then everlast- 
ing oblivion will be the consequence of their con- 
tinued unbelief. All Israel will be saved when the 
fulness of the Gentiles is come in, and there will 
be no further proclamation of the gospel; hence 
the blindness will be total and perpetual instead of 
less. "Now is the accepted time; behold, now is 
the day of salvation." 

THE GENTILE FULNESS. 

What is meant by the " fulness of the Gentiles " .'* 
Before giving a direct answer, we will notice the 
fulness of nations in the past. The Lord said to 
Abraham concerning his seed who should be in 
bondage: "But in the fourth generation they shall 
come hither again; for the iniquity of the Amorites 
is not yet full."^ The Amorites were one of the 
nations of Canaan; but the Lord would not permit 
them to be driven out immediately, for their iniq- 
uity was not yet full. Their fulness was a fulness 
of sin. For four hundred years the Lord sought to 
redeem them, after the promise to Abraham was 
made; but at last their cup of guilt was full. They 

' Gen. 15 : i6. 



6o THE GENTILE NTTTIONS. 

would not repent; their probation ended, and they 
v/ere destroyed. 

The same principle applies to the antediluvians. 
Their wickedness was great; but the Lord extended 
their probation for one hundred and twenty years, 
in order that the message of Noah might be pro- 
claimed to them. By the Holy Spirit, Christ 
preached to those spirits in prison, "while the ark 
was a preparing, when once the long-suffering of 
God waited in the days of Noah. "^ At the end of 
this period, their sin had increased until there was 
no further hope of repentance. "And God saw 
that the wickedness of man was great in the earth, 
and that every imagination of the thoughts of his 
heart was only evil continually."" They rejected 
the gospel, going deeper into sinful pleasure and 
violence, until their fulness came, and the flood 
swept them away. 

For nearly fifteen hundred years the Lord 
sought to save the Hebrew nation, by sending 
them prophets, and finally his own Son. John 
the Baptist pointed out the doom of the nation 
unless they should repent, and receive the One 
who stood among them as the Lamb of God. But 
all was in vain, so far as the mass of the people 
were concerned. Christ wept over their coming 
doom, and pointed out that they were no better 
than their fathers, who had killed the prophets; 
and the final word was, ' ' Fill ye up then the meas- 
ure of your fathers." While their day of hope was 

1 1 Peter 3: 20. a Gen. 6:5. 



THE GENTILE NTTTIONS. 6r 

about to pass, they filled up the terrible cup by 
crucifying their King, and rejecting the preaching 
of his apostles. This was the "fulness" of that 
nation, and the Roman armies destroyed their city, 
and scattered them forever. 

From these instances we may learn what is 
meant by the "fulness of the Gentiles," yet to 
come. For more than eighteen hundred years the 
gospel message has sounded in the ears of the Gen- 
tile world, and they have had the history of the 
past, which has been written for their benefit. To 
each individual who knows the grace of God the 
message is given to say to others still in darkness, 
" Come." Each Christian is to be a living epistle, 
known and read by all men. The very love of God 
to the sinful race will be manifested by them even 
to the most vicious and degraded of men. All 
honor to the faithful men and women who have 
upheld the true gospel at home and abroad. They 
are Israelites indeed. But, alas ! many who bear 
the name of Christ do not truly represent him be- 
fore the world. War is the science of the age; and 
so-called " Christian nations" are now foremost in 
using carnal weapons. When representatives from 
heathen countries visit our shores, they learn the 
art of war instead of the gospel of peace we pro- 
fess. When we go abroad in heathen lands, it 
is for conquest and selfish trade. Rum and ruin 
are carried to the savage tribes. If, perchance, 
our converts and missionaries are persecuted and 



62 THE GENTILE NTTTIONS. 

killed, how quickly the military power is sent to 
shoot their enemies. Among the civilized nations, 
jealousy and treachery pass for patriotism. What 
kind of gospel are we carrying to the world } Are 
we better than ancient Israel .-' 

It is this spirit of strife which is urging on the 
Eastern Question, and all the signs of the times 
will fail if a war of tremendous magnitude is not 
the result. When it comes, what will be the 
effect .'' Is the 'fulness of the Gentiles" about 
come in ? and is the gathering storm of divine 
wrath about to break ? These are momentous 
questions. We will not attempt to answer them 
fully now, but following pages will bring us to the 
subject again. For the present let it suffice to say 
that the "fulness of the Gentiles" will bring the 
close of all earthly hopes, the end of the gospel, 
and the saving of all Israel. God will once more 
send the knowledge of his truth to all the world, 
as he did by Noah and John in past times. True 
Israel will thus be made up, and the Gentiles who 
refuse the light will be left in total darkness and 
ruin. No future age of salvation is to come, but 
a little more time is left before the present day of 
peace is gone. Now is the time to learn the real 
meaning of the term "Israel of God," and the 
significance to them and to all the world of the 
Eastern Question. 



THE GENTILE NTYTIONS. 6^ 

REMARKS. 

In concluding this chapter we will merely call 
attention again to the harmony and beauty of the 
subjects thus far considered. When the true Israel 
is recognized, there is a golden thread running all 
through the Bible. God's plan is understood in 
his dealings with the nations and with individuals. 
Everything centers in Israel, for Christ is king in 
their hearts and lives. The destiny of the world 
is waiting for them to be sought out. Only con- 
fusion and disappointment await those who look 
for a future age of grace for either Jew or Gentile. 
Just how much longer it will take for the fulness of 
salvation to come for all Israel, and the fulness of 
destruction for the Gentiles, no one can tell; but it 
may be near. At any rate the Eastern Question 
hangs over the world with ominous darkness, and 
the issue cannot long be deferred. Meanwhile the 
nations go on perfecting the deadliest implements 
for slaughtering men. What will be the end of all 
these things ? 



Chapter Pour. 



THE HEATHEN NATIONS. 

THUS far our argument has embraced three 
great divisions of the human family, — true 
Israel, including all the righteous of every 
age and nation; the Hebrew people, for a time 
called Israel in a restricted sense; and the Gentile 
nations, which are composed of unconverted men 
of all ages. Again, some who have formerly been 
only Hebrews or Gentiles, become Israelites indeed, 
without changing their national distinction. In 
other words, natural relationships, either family or 
national, are not altered by the acceptance of 
Christ, and adoption into the Israel of God; neither 
is any one entitled to a place among the chosen of 
God because of any earthly connection. Only 
divine power can beget true Israelites; but the 
precious privilege of being reckoned among the 
Israel of God is bestowed with absolute impartiality 
upon all who, like Jacob, prevail with God by 
faith. 

These principles are so consistent and Scriptural 
that it is a marvel that so many practically deny 
them by insisting that the literal Jews and the 
[64] 



THE HE/VTHCN NTTTIONS. 65 

various Gentile nations are the subjects of future 
promises, ignoring, to a great degree, the claims of 
the very class called the ' * Israel of God " in the 
Bible. To apply to the same identical Israel, the 
denunciations of divine wrath and the promises of 
divine favor, is not only illogical, but it involves 
an accusation against the perfect truthfulness of 
God. Who can honestly suppose that when the 
Lord says, ' ' For I will no more have mercy upon 
the house of Israel; but I will utterly take them 
away, "he means the same persons who are men- 
tioned in immediate connection, " Yet the number 
of the children of Israel shall be as the sand of the 
sea, which cannot be measured nor numbered; and 
it shall come to pass, that in the place where it 
was said unto them. Ye are not my people, there 
it shall be said unto them. Ye are the sons of the 
living God. Then shall the children of Judah and 
the children of Israel be gathered together, and 
appoint themselves one head, and they shall come, 
up out of the land."^ This is a sample of many 
contradictions, if only a national Israel is recog- 
nized; but there is harmony when the true Israel is 
placed in contrast with the rebellious literal seed. 
Only one additional division of the race de- 
mands notice, but this, in point of numbers, far 
surpasses all the others combined. What about 
the heathen nations ? How will God deal with the 
millions of each generation who have not enjoyed 
the full gospel light ? This has been a difficult 

5 1 Hosea i ; 7-1 1. 



66 THE HEHTHEN NT^TIONS. 

problem to theologians. The common view, which 
assigns this vast host to endless misery, is too hor- 
rible for belief. To avoid this dreadful libel on 
God's character of love and justice, the theory of a 
future probation has been invented. Its advocates 
usually admit that the Scriptures do not directly 
express such an idea; but as the only alternative 
to the former doctrine, they boldly endorse it, with 
the hope that it may prove to be correct. This 
hypothesis is generally connected in some way with 
the supposed restoration of the Jews and the ulti- 
mate salvation of the Gentiles, in an age subse- 
quent to the present day of grace. 

The Eastern Question is considered as insepara- 
bly associated with the opening of the millennium, 
when all these changes will occur. One by one we 
will examine each of these points. Already we 
have discovered that the so-called restoration of 
the Jews is a fable; also that Gentiles who remain 
without Christ are still without hope, and that when 
their " fulness is come in " at the close of the pres- 
ent age, their probation will close forever; and 
lastly, that true Israel will all be saved by the 
present plan of grafting in Jew and Gentile. Con- 
sequently there can be no further period of salva- 
tion necessary or possible, except for the heathen. 
Are they an exception to the rest of mankind .'' If 
not> then the theory of a future gospel age is en- 
tirely disproved by showing that no necessity exists 
for it. But iii this case how can the impartiality of 



THE HEATHEN NTTTIONS. 67 

God be manifested ? To this main question we 
now ask the reader's attention. 

That ' ' God is no respecter of persons " is an 
established fact. Therefore he will deal with the 
people in heathen lands precisely as he deals with 
individuals in more favored lands. God's invariable 
rule is that each person is accountable only for the 
opportunities he has. Sonie have much more light 
than others; but faithfulness to the little is counted 
as acceptable as faithfulness to greater light. This 
principle is illustrated in the parable of the talents. 
The man who doubled his two talents received the 
same commendation as the one who doubled his 
five. Proportionately to the amount received in 
each case, there was no difference in the result. 
In plain language the same rule is elsewhere stated 
as follows: — 

And that servant, which knew his Lord's will, and pre- 
pared not himself, neither did according to his will, shall 
be beaten with many stripes. But he that knew not, and 
did commit things worthy of stripes, shall be beaten with 
few stripes. For unto whomsoever much is given, of him 
shall be much required. 1 He that is faithful in that which 
is least is faithful also in much: and he that is unjust in the 
least is unjust also in much. 2 

No one can deny that absolute justice is here 
set forth. Neither more nor less can be required. 
Under this divine measurement, the poor heathen 
in Africa or India stand on precisely the same foot- 
ing as the most civilised people of other lands. 

1 Luk« II t ij, 4I, a Luka xC : ic. 



68 THE HETTTHEN NATIONS. 

While the Hght is less in the former case, the 
responsibility also is less in the same degree. One 
single ray of light, faithfully followed, will lead to 
the Source of light — Jesus Christ, the Sun of Right- 
eousness; and any portion of light rejected will 
result in total darkness. Hear how the Lord 
expresses this truth: — 

And this is the condemnation, that light is come into the 
world, and men loved darkness rather than light, because 
their deeds were evil. For every one that doeth evil hateth 
the light, neither cometh to the light, lest his deeds should 
be reproved. But he that doeth truth cometh to the light, 
that his deeds may be made manifest, that they are wrought 
in God.i If I had not come and spoken unto them, they 
had not had sin ; but now they have no cloak for their sin.^ 

Who can say but that in the eyes of an impar- 
tial Judge some at least of the so-called heathen 
have walked more faithfully in their dim light from 
heaven, than have many nominal Christians in the 
flood of light shining on their track ? No doubt 
on this point can exist in the face of the words of 
Christ which follow: — 

Then began he to upbraid the cities wherein most of his 
mighty works were done, because they repented not : Woe 
unto thee Chorazin ! woe unto thee Bethsaida ! for if the 
mighty works, which were done in you, had been done in 
Tyre and Sidon, they would have repented long ago in sack- 
cloth and ashes. But I say unto you. It shall be more tol- 
erable for Tyre and Sidon at the day of judgment, than for 
3'ou. And thou, Capernaum, which art exalted unto heaven, 
shalt be brought down to hell : for if the mighty works, 

Ijohn 3 : 19-21. sjohn 15 : 22. 



THE HCJ^THEN NTTTIONS. 69 

which have been done iu thee, had been done in Sodom, it 
would have remained until this day. But I say unto you, 
that it shall be more tolerable for the land of Sodom in the 
day of judgment than for thee.i 

Of course it does not follow from the foregoing 
that all the heathen have walked in the little light 
and truth they knew, any more than that those 
more privileged have been true to all their greater 
blessings. Comparatively few of either class have 
cherished the light which revealed their special 
sins. But there is no more occasion to grant an- 
other period of probation to the most darkened 
heathen, than there is to grant a similar time to 
the most enlightened professors of Christianity who 
have rejected truth from God. No one but the 
great Searcher of hearts can tell how many have 
improved the talents committed to their use; but 
may we not entertain a Scriptural hope that many 
of all nations, kindreds, tongues, and peoples will 
stand with the redeemed throng .'' When Christ 
separates the sheep from the goats, some will be 
found at his right hand who have had no expec- 
tation of such an honor, while on the other hand 
will be many who have said, "Lord, Lord," but 
are not recognized as his people. The despised 
publicans and harlots, having accepted the grace 
of Christ and been purified thereby, will go into 
the kingdom, while the self-righteous Pharisee, de- 
pending on his own merits, will be shut out. 

1 Mutt, n : 20-24. 



70 THE HCTTHCN N^TTIONS, 

THE GOSPEL IN NATURE. 

To some degree the gospel of Christ has been 
made known to every intelligent Tinman being that 
ever lived. It is true that some have not had 
access to the printed Scriptures. They have never 
seen a missionary or heard the name of Christ pro- 
nounced by mortal lips; and yet they have heard 
the voice of God speaking to their hearts; they 
have read his words on tables of stone, and seen 
his glory in the works of his hand. Notice how 
distinctly this truth is stated in the Bible: — 

The heavens declare the glory of God; and the firmament 
showeth his handiwork. Day unto day uttereth speech, 
and night unto night showeth knowledge. There is no 
speech nor language, where their voice is not heard. Their 
line is gone out through all the earth, and their words to the 
end of the world. In them hath he set a tabernacle for the 
sun.i 

Here are preachers of righteousness that go to 
every person under the canopy of heaven. He 
who has stood under the blue dome of the sky, 
surrounded by the green fields, the gray rocks, or 
the dense, dark forests, has been in God's mission 
chapel, and heard the still small voice of the Al- 
mighty. We know these words of God are cor- 
rectly applied; for the Holy Spirit through Paul 
has quoted them to show that the gospel has gone 
to all the world: — 

But they have not all obeyed the gospel. For Esaias 
saith, Lord, who hath believed our report ? So then faith 

1 Pt. 19 : 1-4. 



THE HCTTTHCN NTTTIONS. 7» 

eometh by hearing, and hearing by the word of God. But 
I say. Have they not heard ? Yes verily, their sound went 
into all the earthy and their words unto the ends of the 
world. ^ 

Paul states the purpose of God in creation, and 
tells why the mass of mankind are still in such gross 
darkness, notwithstanding his grace manifested to 
them by his constant care through the operations of 
nature: — 

Because that which may be known of God is manifest in 
them; for God hath showed it unto them. For the invisible 
things of him from the creation of the world are clearly 
seen, being understood by the things that are made, even 
his eternal power and Godhead; so that they are without ex- 
cuse : because that, when they knew God, they glorified him 
not as God, neither were thankful; but became vain in their 
imagination, and their foolish heart was darkened. Pro- 
fessing themselves to be wise, they became fools, and 
changed the glory of the uncorruptible God into an im- 
age made like to corruptible man, and to birds, and four- 
footed beasts, and creeping things. 2 

Notice carefully each point in the foregoing quo- 
tations. God has manifested his invisible power to 
all men by the creation of the world. So clearly 
is this seen, and so fully is the gospel thus preached, 
" that they are without excuse " who do not recog- 
nize the true God. Once they knew him; but they 
did not walk in his light, and so * ' their foolish 
heart was darkened." The Sabbath was instituted 
in the beginning of the world to be a constant me- 
morial of the true God revealed in creation; but 

iRom. 10: 16-18. a Rom. i : 19-33. 



?2 THE HC/TTHEN NJTTIONS. 

men became so wise in their own imagination that 
they lost sight of the true character of this gift to 
the race, and so they forgot God. Objects in 
nature were then worshiped instead of the One who 
had created nature. The sun, moon, and various 
heavenly bodies were first honored; then birds; 
next four-footed beasts; and lastly creeping things. 

In order that Israel might be kept in the knowl- 
edge of the true God, the Sabbath was again made 
known and enjoined upon them; but they, too, mis- 
construed its gracious design, and made it a griev- 
ous yoke by their traditions. " Their foolish heart 
became darkened " also, and thus "blindness in 
part " happened unto them, the same as it had to 
the heathen whom they despised. No doubt the 
same causes will produce the same effect in the 
experience of the Gentile nations that disregard 
the truth of God, in order to follow the pagan 
festivals of their fathers. In short, the darkness 
comes because men do not walk in the light they 
receive. ^^ They are without excuse;'' therefore 
another age of probation, if granted, would not 
change their course. When men have disregarded 
the grace of God until the light once shed upon 
them becomes darkness, and the very mercy of God 
is used to justify continuance in sin, a longer period 
of probation would only increase their guilt and 
misery. 

A future age of probation is not only unnecessary, 
but it would be a positive curse to those who have 



THE HC^n'HCN NTTTIONS. 73 

neglected the present salvation. These considera- 
tions, coupled with the fact that salvation is now 
freely offered to every person in the world, on the 
simple condition that he will accept the light which 
God bestows, whether little or much, will fully jus- 
tify the Lord in terminating the probation of all 
the race at the close of the present age of grace. 
Instead of dreaming of a future age in which the 
love of God will be revealed, let all men open their 
eyes to comprehend the exceeding compassion of 
God in this present age. " Now is the accepted 
time; behold, now is the day of salvation." 

As already pointed out, the rule of God works 
both ways. While the disregard of divine power 
in nature leaves men "without excuse," a faithful 
acceptance of that knowledge will justify men who 
have not had greater light. This side of the ques- 
tion is again affirmed by the following quotation: — 

For when the Gentiles, which have not the law, do by 
nature the things contained in the law, these, having not 
the law, are a law unto themselves: which show the work 
of the law written in their hearts, their conscience also 
bearing witness, and their thoughts the meanwhile accusing 
or else excusing one another. 1 

Thus the degree of gospel light received will 
either condemn or save, and all men of all nations 
and generations are treated exactly alike, so far as 
moral accountability is concerned. This view of 
the matter entirely justifies the dealings of God 

1 Rom. 2:14, 15. 



74 THC HC?rrHCN N^rriONS. 

with all men, past, present, and future, without 
resorting to the idea of a future age of probation. 

We are not advocating salvation without Christ 
and the gospel; but we do endorse the Bible doc- 
trine that the gospel is taught in creation and 
through nature to some degree. Furthermore, 
we must remember that it was Christ himself who 
created all things, and therefore he is the one di- 
rectly revealed by the works done in nature. His 
true name is his character, instead of a mere word 
or title. Men may know his name of love and 
mercy in their hearts who have never heard the title 
of Jesus the Christ. The written word reveals him 
in a clearer light, but not in opposition to the 
works of his hand. When necessary to serve his 
purpose, the true missionary will be sent to such 
as seek for further light, even as Peter to Cornelius, 
Philip to the eunuch, Christ to the woman of 
Samaria, Jonah to the city of Ninevah, or Elijah 
to the widow of Sarepta. God revealed himself 
to Abraham in his heathen darkness, and in some 
way his gospel is spoken to the heart of every 
human being. 

Why, then, send missionaries to the heathen } — 
For the same reason that we have ministers in 
Christian lands, namely, to declare the love of God 
and the richly abounding grace of the gospel. 
Many are ignorant of God's mercy, and therefore 
hate him. He does not need to be reconciled to 
them, but they need to be reconciled to him. Tell 



THE HKTTHCN NmONS. 75 

them of the infinite pity of him who is no respecter 
of persons. It is the love of Christ which constrains 
the true missionary. He does not go to the heathen 
to tell them that God is angry with them because of 
their sins, and that they cannot be saved without a 
future probation of greater light; or that they are 
doomed to eternal misery because they did not have 
the Bible; but he goes to let them know that even 
they are included in the covenant made with Abra- 
ham and Christ, on precisely the same terms as 
other men, nov.' and always. Millions of such mis- 
sionaries are needed, and the gospel has power to 
reach darkened hearts. Those who know only the 
fear of endless torment as an incentive to gospel 
effort have not yet learned Christ. The * ' goodness 
of God" leads men to repentance, and "perfect 
love " casts out all fear. Then let the love of God 
to sinners be proclaimed, rather than the fear of 
hell. And it is now that God invites all to come. 
Those who teach a future "better age" in such 
glowing words, seem to overlook the fact that they 
thus deny the present lovely character of our God. 

WHO ARE HEATHEN } 

A few words may be said on the Bible use of the 
word ' ' heathen. " The term is without doubt applied 
to all who know not God. But true knowledge of 
God and Jesus Christ is the means of securing 
eternal life.^ Consequently all persons who have 
not by faith received the gift of eternal life, do not 

ijohn 17 : 3. 



76 THE HET^THEN NTTTIONS. 

know God as he is, but are heathen in heart. An 
intellectual acquaintance with God will never save 
men from the idols of their hearts. Gold may be 
worshiped in nominal Christian nations as really as 
it is in heathen lands. In fact, a false mental con- 
ception of God's character is as truly idolatry as to 
bow down to an image of wood or stone. The 
Bible declares that covetousness is idolatry. From 
this it will be seen that if an age of future proba- 
tion were granted to the "heathen," it would 
necessarily include nearly all the world; for the 
Scriptures distinctly teach that only a few really 
know God aright, and worship him in spirit and 
in truth. 

It may also be pointed out that total destruction, 
and not eternal conscious torment, is the end of 
those who know not God; therefore the terrible 
spectacle of everlasting misery to any portion of 
the human race is avoided without inventing an 
unscriptural theory of probation after death, or 
beyond the present age. One text will suffice on 
this point: — 

For the day of the Lord is near upon all the heathen: as 
thou hast done, it shall be done unto thee: thy reward shall 
return upon thine own head. For as ye have drunk upon 
my holy mountain, so shall all the heathen drink continually, 
yea, they shall drink, and they shall swallow down, and they 
shall be as though they had not beenA 

Lastly we may observe that the general teaching 
of the Scripture is opposed to the theory of a future 

1 Obadiah 15, 16. 



THE HEATHEN N/TTIONS. 77 

probation to any individual beyond this present 
life. Death and the close of the present age are 
clearly set forth as deciding the eternal destiny of 
all men for good or for evil. A few Bible state- 
ments will establish this conclusion against all the 
speculations of men: — 

When a righteous man turneth away from his righteous- 
ness, and committeth iniquity, and dieth in them; for his 
iniquity that he hath done shall he die.^ Then said Jesus 
again unto them, I go my way, and ye shall seek me, and 
shall die in your sins: whither f go, ye cafinot come.^ What- 
soever thy hand findeth to do, do it with thy might; for 
there is no work, nor device, nor knowledge, nor wisdom, 
in the grave, whither thou goest.s 

These references, with many more of like import, 
make it certain that death ends individual proba- 
tion. He who dies in iniquity, for his iniquity he 
must die again. Not a second probation, but a 
"■second death,'' awaits the person who neglects 
the present probation until overtaken by the first 
death. Further evidence to show that the proba- 
tion of all the race will close with the present age 
will be reserved to another chapter. But enough 
has already been said to show that the heathen are 
not an exception to the general rule. According 
to the light they have already received, they can 
be either justified or condemned on the same terms 
granted to other portions of the race, ' ' Barba- 
rian, Scythian," bond or free, are in the same list 
as Jew and Gentile. All alike are subjects of 

lEze. 18:26. 2john8:2i. a £20.9:10. 



78 THE HC7XTHCN NTTTIONS. 

present grace, and all alike are exposed to future 
wrath. 

THOUGHTS ON THE FOREGOING. 

Once more the unity of the divine plan appears. 
In four divisions we have traced the work of grace 
to all the human race. In four lines the same truth 
appears. In moral responsibility all men are ex- 
actly equal, and God is not a respecter of persons 
or nations. One gospel is for all men, and all who 
receive it are true Israel; all who reject it are Gen- 
tiles and heathen. With God there is no division 
of the gospel into different dispensations for dif- 
ferent classes of men. The gospel committed to 
Adam, Noah, Abraham, Christ, and Paul, is the 
only gospel now and forever. When the present 
"day of salvation" is ended, the fulness of true 
Israel will be reached, and ' ' so all Israel shall be 
saved; " the " fulness of the Gentiles" will also be 
'•come in," including the unbelieving Jews and the 
heathen. Emphatically, we see that ' ' noiv is the 
accepted time." Whatever the Eastern Question 
may involve in the moral purpose of God, it is for 
all the race of men. 



Chaptep rivE. 



UNIVERSAL RESTORATION. 

ONE false doctrine opens the way for another; 
both then demand a third; and so at last, by 
logical but fatal steps, the unwary traveler is 
lost in a labyrinth of speculation. On the other 
hand, one truth, clearly comprehended and faithfully 
applied, prepares the mind to grasp a second more 
readily, and then another, until the whole path 
"shineth more and more unto the perfect day." 
These principles, acting in contrary directions, are 
both illustrated in the subject of this book. We 
have shown the vast difference between the true 
Israel of God, and the national Israel, rejected and 
scattered. Those who take these opposite views 
on this fundamental question, must of course be 
led to differ widely at each subsequent step. Our 
entire understanding of the Eastern Question will 
depend on which one of these doctrines we adopt. 
Therefore we wish to clear up the matter as fully as 
possible before we proceed with other divisions of 
our main subject. 

It cannot be denied that the restoration of 
national Israel is advocated and believed by a large 

{79] 



8o UNIVCRST^L RESTORTTTION. 

number of people. This, however, by no means 
proves the theory correct. On the contrary, it is 
evident that these persons are entirely wrong in 
every argument and conclusion based upon this 
idea. To show how far the theory misleads, we 
will say that nothing short of universal restoration 
for all mankind, and also for Satan and the fallen 
angels, can possibly be the logical conclusion. No 
half-way halt can be made on the road when the 
journey is once begun. We must accept all or 
nothing. No one can consistently maintain the 
return of Israel, as generally understood, without 
granting that Sodom is likewise to be restored; 
and no one can admit that Sodom is included in 
the restoration, and then deny the return of Lucifer 
to his heavenly home, except by an arbitrary dis- 
tinction both unreasonable and unscriptural. Some 
" advanced " teachers boldly contend for this broad 
redemption for all the sinful. Starting with the 
return of Israel, they are carried logically to include 
all other sinful nations, and finally to find the same 
hope for the evil angels, with Satan at their head. 
We are perfectly willing to say that if the first 
proposition is admitted, the other is unavoidable. 
No doubt many who believe the former will deny 
the latter; but if they can see that both are parts 
of the same system, we trust that some at least 
will abandon the initial error; otherwise they will 
be quite sure ultimately to accept the conclusion 
which now they repudiate. 



UNWCR57XL RE5TOR7^TION. 8i 

Besides direct Scripture testimony on the point, 
does not common justice demand that all the sin- 
ful shall receive impartial treatment ? If one 
nation which has been rejected on account of sin 
is to be restored, why should not others have the 
same privilege ? And if wicked men are all sub- 
jects of future mercy, why should not fallen angels 
be redeemed ? Where can a line of separation be 
drawn, when once the principle of a second proba- 
tion is received ? The only possible objection to 
including all classes is that some are more guilty 
than others. But this is a fatal admission for the 
theory; for when we turn to the Bible, we have 
positive proof that Israel was more wicked than 
Sodom, according to the light each enjoyed. 
Therefore if Israel is to be restored, no valid 
reason can be assigned for Sodom to be everlast- 
ingly doomed. Furthermore, a direct comparison 
between the ruin of Sodom and of the evil angels is 
made, showing that one is equal to the other. 
Hence the return of Satan's host is assured, in case 
Israel is taken back. 

We will now turn to the book of Jude, and read 
the statements about Sodom and fallen angels: — 

And the angels which kept not their first estate, but left 
their own habitation, he hath reserved in everlasting chains 
under darkness unto the judgment of the great day. Even 
as Sodom and Gomorrah . . . are set forth for an exam- 
ple, suffering the vengeance of eternal fire.^ 

Ijude 6, 7. 

6 



82 UNIVCR5SL RCSTORATION. 

The same comparison is made by Peter, who 
adds that Sodom was reduced, to ashes. ^ In other 
words, the eternal fire mentioned in Jude is eternal 
in its effect; for no one will claim that the doomed 
city is now enveloped in flames. But if the fire 
reduced Sodom to ashes, and that destruction is 
eternal, then it can never be restored. Hence the 
very "example unto those that after should live 
ungodly " is one of unending ruin. It will be 
noticed in the above quotation that the overthrow 
of the wicked angels is ''even as Sodom," and we 
are distinctly told by Christ that the lake of fire is 
" prepared for the devil and his angels," and John 
in vision saw the devil cast into that lake. Cer- 
tainly, then, the devil and his angels cannot be 
restored, or else they apostatize again afterward; 
for ultimately they are destroyed in the second 
death. Thus from whichever side we study the 
doom of these wicked men and angels, there is no 
hope of their restoration. But if it could be shown 
that Sodom will be restored, it would be impossible 
to disprove the same for Satan and his companions. 

Now we can advance a step, and notice another 
scripture where Sodom is compared with Israel: — 

As I live, saith the Lord God, Sodom thy sister hath not 
done, she nor her daughters, as thou hast done, thou and 
thy daughters, . . . neither hath Samaria committed half 
of thy sins. . . . When I shall bring again their captivity, 
the captivity of Sodom and her daughters, and the captivity 
of Samaria and her daughters, then will I bring again the 

1 2 Peter i : 4-6. 



UNIVCRSSL RESTORATION. 83 

captivity of thy captives in the midst of them. , . . When 
thy sisters, Sodom and her daughters^ shall return to their 
former estate, and Samaria and her daughters shall return 
to their former estate, then thou and thy daughters shall 
return to your former estate. For thy sister Sodom was 
not mentioned by thy mouth in the day of thy pride.i 

Strangely enough, this is the very passage which 
is supposed to teach most clearly the restoration 
of Sodom, because it is promised at the same time 
that Israel shall return. And in case Israel zs to 
be restored, then it is certain that Sodom v/ill be 
at the same time; and as before shown, then Satan 
will be released from his ruin. But notice more 
carefully; this scripture does not assert that Sodom 
and Samaria ivi// be restored, but it is an indirect 
way of saying that Israel will noi be restored. It 
is not a promise to Sodom and Samaria of a future 
redemption, but it is a keenly ironical way of sta- 
ting that Israel has no hope. The Lord presents 
an impossible supposition to show Israel that her 
destruction is complete. She can no more be 
restored than Sodom — the very example of God's 
eternal vengeance. When Sodom can escape from 
her ashes, then — and not till then — can Israel 
return to her former estate. To illustrate, one 
might say, ' ' When God shall abdicate his throne, 
truth will be only a lie." This does not assert that 
God ivz/l leave his throne. But it does indirectly 
but emphatically declare that truth can never be 
false; for God will always be God. 

1 Eze. 16 : 48-56. 



84 UNIVCRST^L RCSTORTXTION. 

This understanding of the passage is in perfect 
harmony with all other texts which speak of the 
destiny of Sodom, Israel, and Satan. It also cor- 
responds with the withering sarcasm of the lan- 
guage to Israel in other parts of the chapter. It 
agrees with the direct assertion of Christ that in 
the day of judgment it will be more tolerable for 
Sodom than for the cities of Israel where he had 
taught. He did not imply that Sodom would be 
restored, — much less that Israel would be, — but 
that the relative guilt was in Sodom's favor. This 
is also consistent with the further words of the 
chapter quoted; for the Lord did confirm the new 
covenant — the everlasting covenant renewed — 
with the literal, national Israel, before she was left 
to her wanton ways to receive Sodom and Samaria 
as her companions in shame. Thus the heaviest 
batteries of this citadel of the future-age restora- 
tion theory are turned squarely against the return 
of any wicked nation after one entire probation of 
despising God's grace. Is not this in conformity 
with the perfect character of God ? Why should 
he not put forth all his power to save men now, 
instead of destroying them once, and then restor- 
ing them to precisely the same condition for an- 
other trial .'* He himself asks what more he could 
do for his people Israel than has already been done. 
Divine love is nozu manifested to the fullest possi- 
ble extent. Another probation could do no more 
in this respect, but it would increase the sin of 



UNIVERS7XL RESTORT^TION. 85 

men who had already rejected all the power of 
God in the gospel. Men who talk of a "better 
age " reveal the fact that they are ignorant of the 
grace of God for the present time. 

REPENTANCE IMPOSSIBLE. 

It is true that God will never reject any person 
who truly repents. If another probation would 
actually change the hearts of men, we might con- 
clude that such a period would have been ordained. 
But it is a fact that truth ultimately refused places 
a man beyond the possibility of a genuine repent- 
ance. God has not changed; he has not arbitrarily 
decreed that after a certain season sinners will 
not be received; but the transgressor fixes his own 
doom by driving away the Spirit, until it becomes 
impossible to recognize his voice. This condition 
is described in Heb. 6 : 4-8. Evidently the unbe- 
heving Jews had reached that point in their expe- 
rience; for they attributed the miracles of Christ to 
the influence of Satan. ^ Hence the Holy Spirit 
could not convince them of sin. Christ showed 
them their fearful state as follows: — 

Whosoever speaketh a word against the Son of Man, it 
shall be forgiven him; but whosoever speaketh against the 
Holy Ghost, it shall not be forgiven him, neither in this 
world, neither in the world to come. '^ 

Here we have a direct statement from the high- 
est authority that the sin against the Holy Ghost 

1 Matt. 12 : 24. 2 Matt. 12 : 32. 



86 UNIVERSAL RESTORTTTION. 

cannot be forgiven in the world to come. This 
does not imply that other sins will be pardoned in 
a future age; but it shows that only the sin which 
cannot be forgiven in this world, and which will be 
charged against the finally impenitent, will be rec- 
ognized in the world to come. In other words, 
nothing but sin against the Holy Ghost can keep a 
person from forgiveness in this world; consequently 
all who do not now find forgiveness before their 
present probation closes, will bar forever the pos- 
sibility of repentance, and therefore another life 
in the "world to come " would not change their 
course. This agrees exactly with the conclusions 
of a previous chapter that each one is responsible 
only for the light bestowed upon him; and that to 
disregard this light, whether less or more, will bring 
total darkness, and nothing can ever change his 
course. Hence in love and met^cy — not in anger — 
God closes the destiny of mankind with this brief 
life. 

Christ spoke in plain terms to the wicked people 
of Israel. They could never go where he was to 
go; for they would die in their sins. He consid- 
ered death to be the end of their probation. But 
it may be objected that he was going to the Father; 
and while they can never go to heaven, they may 
be saved in a future age, and live on this earth. 
This inference, however, is disproved by his lan- 
guage to the same class, if not to the same per- 
sons, on another occasion : "Ye serpents, ye gen- 



UNIVERST^L RESTORATION. 87 

eration of vipers, how can ye escape the damnation 
of hell?"^ He knew nothing of any degree of 
salvation for them. Only the damnation of hell 
awaited them. 

But why say more .? The whole teaching of the 
Bible is against a future restoration or salvation for 
any nation or person who neglects the present day 
of grace. Be not deceived by specious arguments 
or eloquent phrases about the love of God in a 
future age, for those who are lost in the present age. 
God will not change. He will not love the sinner 
either less or more than he does now. But the 
trouble is that the sinner does not love God now, 
and a future age would only increase his hate. 

THE SORROW OF PAUL. 

Notice the extreme anxiety of Paul as expressed 
in the words: — 

I say the truth in Christ, I lie not, my conscience also 
bearing me witness in the Holy Ghost, that I have great 
heaviness and continual sorrow in my heart. For I could 
wish that myself were accursed from Christ for my breth- 
ren, my kinsmen according to the flesh. ^ 

Had Paul thought that a future restoration 
awaited all Israel, every one of his kinsmen, would 
he have been willing to lose his hope in Christ for 
them ? But on the supposition, or the certainty 
rather, that they would be irrevocably lost if they 
did not then believe, his awful grief is reasonable; 

1 Matt. 23 : 33. 2 Rom. 9 : 1-3. 



88 UNIVERST^iL RESTORATION. 

so, too, when he labored pubHcly and from house 
to house night and day with tears, fearing for the 
loss of his converts, and even that he himself might 
be a castaway. Such anxiety and such labor are 
unknown to those who expect a better age. Let 
the gospel preached by Paul be preached again, 
and the church will awake, and the world will 
tremble. But a deathly stupor now holds people 
in the coils of the serpent. While men foolishly 
talk of Satan's redemption, he weaves the snare 
about their feet forever. While they look to a 
future age, the present one is slipping from their 
grasp. 

These errors are easily discovered when the 
Lord's own definition of Israel is received. No 
future age is necessary to develop them; for they 
are the ones who, from the days of Adam and Abel 
to the end of the present age, receive the gospel 
in faith. All the unfulfilled promises to Irsael can 
be applied to them without going contrary to any 
portion of the revealed word. We do not deny a 
future regeneration of this earth, or that true Israel 
will live upon it forever, with Christ to reign per- 
sonally over them on David's throne. All these 
points will be discussed in subsequent chapters. 
But we do say, with all the earnestness of a firm 
conviction, that there is no regeneration in a future 
age for any wicked person or nation. Instead of 
the conclusion of the Eastern Question marking the 
dawn of a new gospel age, it will end in the with- 



UNIVCRSZXL RESTORATION. 89 

drawal of the only gospel ever committed to the 
human race. For manifest reasons, we cannot 
mention in detail each step in either direction; but 
principles are presented which will guide the reader 
in his further personal study of the great subject. 
We have touched a few of the texts considered the 
most conclusive on the side of a universal regenera- 
tion, and have found that they directly condemn 
the theory. 



Chapter Six. 



"TWOTHEP GOSPEL" 

ANOTHER GOSPEL" is an expression once 
used in the Bible to denote false doctrines 
taught for the true gospel. There were men 
in the early days of the Christian era who were 
opposed to the truth set forth especially by the apos- 
tle Paul. His great theme was faith in Christ as 
the only avenue to the favor of God, and that this 
way was open to all men alike without distinction 
of birth or nation. His opponents held that the 
literal Israel were the chosen people; and that no 
salvation was possible without conformity to cer- 
tain outward forms peculiar to the natural descend- 
ants of Abraham. The whole question turned on 
circumcision. Paul argued that true circumcision 
was a converted heart, and that to trust in some 
human mark in the flesh, was really to deny the 
power of God in the gospel. The others insisted 
that, notwithstanding all qualifications of charac- 
ter, "except ye be circumcised after the manner of 
Moses, ye cannot be saved. "^ This act, they 
taught, would connect the Gentiles with the He- 
brew nation, and thus with the promises of God to 

[90] 1 Acts 15: 1. 



"TXNOTHCR GOSPEL." 91 

Israel. In their minds, the natural race distinction 
was an essential matter. They were quite willing 
that other nations should be blessed, provided it 
was done through their national prerogatives. 

In contrast with their narrow ideas, Paul advo- 
cated the perfect equality of all men and nations, 
and urged that none of them could receive the 
promise of Abraham on a national basis. All alike 
must be grafted into Christ before they were Israel- 
ites. He claimed that his gospel was not of man, 
but by a direct revelation from Jesus Christ. In 
that revelation he saw the divine truth "that the 
Gentiles should be fellow heirs, and of the same 
body, and partakers of his promise in Christ by the 
gospel."^ This had been the purpose of God from 
the beginning of the world, but through the blind- 
ness of men it had not been fully manifested. Not 
only had the apostle taught this vital feature of the 
gospel, but also that Jew and Gentile are equally 
invited at the same time and on the same condi- 
tions. He assures all alike that ' ' now is the day 
of salvation." Not once does he intimate that a 
future age will come when those who neglect the 
present salvation will be granted another probation 
under more favorable circumstances. He does not 
expect that unbelieving Israel will be saved in some 
age to come. The whole life and teaching of Paul 
shows that he had no hope of a second probation 
for those who die in unbelief. 

Suppose that the great apostle should now be 

1 Eph. 3 : 6. 



92 "ANOTHER GOSPEL." 

able to hear men argue that all the Hebrew race 
are yet to be restored to Palestine, and be saved in 
an age subsequent to the appearing of the Lord; 
also that national distinctions are to be revived 
among the saved in that period, so that Israel as a 
nation will have the pre-eminence; and lastly that 
all the Gentiles and heathen will then occupy a 
subordinate position among the redeemed; would 
he not exclaim, "This is another gospel ! " instead 
of recognizing it as the message which he once 
preached ? What would be his feelings and words 
if he found this false theory extensively advocated 
by persons professing to teach the gospel of Christ ? 
Though dead, he yet speaks, and this is what he 
says : — 

I marvel that ye are so soon removed from Him that 
called you into the grace of Christ unto another gospel; 
which is not another; but there be some that trouble you, 
and would pervert the gospel of Christ. But though we, or 
an angel from heaven, preach any other gospel unto you 
than that which we have preached unto you, let him be 
accursed. As we said before, so say I now again, If any man 
preach any other gospel unto you than that ye have received, 
let him be accursed.^ 

With all respect for honest though misguided 
men who teach a second probation in a future age, 
the return and salvation of the literal Jews, and 
various degrees of honor among the nations of the 
saved, we are constrained to say that in no respect 
does this theory conform to the gospel preached by 

1 Gal. I : 6-9. 



"T^NOTHCR GOSPEL." 93 

Paul. It is emphatically "another gospel," a per- 
verted gospel, which is not the true at all. As 
pointed out in a previous chapter, the restoration 
of Israel as a nation logically leads to the restora- 
tion of evil angels; and this view is now advocated 
openly by some who hold the former opinion. Is 
it not natural for Satan to desire a restoration to 
his former estate, or else try to show that God is 
not infinite love .'' If he can lead men to believe 
that Israel are to be restored to their former estate, 
then the next step is to teach that Sodom and all 
other wicked men are to be restored to their former 
estate, and finally they will endorse the whole thing, 
and include the devil and his evil companions in a 
universal salvation. Has God proclaimed such a 
message, or is it a theory invented by Satan, — 
"an angel from heaven," with "another gospel" .'' 

god's elect people. 

The theory of dispensational salvation by differ- 
ent gospels leads to the belief that there are several 
classes among the redeemed. Righteousness is 
based on a graded scale. Various bodies of 
"elect" are formed to correspond with each age. 
It is a kind of religious caste; a divine aristocracy; 
a sort of gospel Freemasonry with appropriate de- 
grees of honor. In one age the saved are supposed 
to reach the highest pinnacle of glory; in another 
period the saved get about half way up to the top; 
and in still another dispensation, the restored can 



94 "TXNOTHCR GOSPEL." 

never get above the lowest plane at the base. 
Thus the time when a person happens to be born 
fixes his position in the "society" of heaven. 
Thus it is taught that now — in the present dispen- 
sation — God is gathering out an elect body, the 
church, to be the "bride" of Christ; that in the 
former dispensation he was engaged in saving an 
elect nation — Israel; and that in a future age he will 
complete the work for Israel, which has been inter- 
rupted for the past eighteen hundred years by the 
calhng out of the "bride." In other words, it is 
held that the present age is parenthetical — a 
period interjected into the purpose of God to save 
Israel. He began with the Hebrew nation, but 
after a two thousand years' effort broke them off 
temporarily while he took up the more pressing 
work of saving the bride; and when she is brought 
out, he will again take up the case of Israel, and 
save them. Thus, while Abraham, Isaac, and 
Jacob will be saved as part of Israel, the ' ' elect 
nation," they cannot associate with Christians in 
this age, the church, which will constitute the 
"elect bride." Highest in honor will of course 
be the "bride," next will come Israel, the "elect 
nation." Lower still will be the great multitude 
saved in the future millennial age under the influ- 
ence of the bride and Israel; and perhaps lowest 
of all will be Satan and his host. 

Some make still other sub-divisions; with them 
the "bride" is only a select few out of the present 



"/ANOTHER GOSPEL." 95 

age, who will be " caught up " secretly to meet the 
Lord in the air; then the •' church," composed of 
ordinary Christians, will be saved at the visible 
appearing of Christ; after that, the Jews, or Israel, 
— the " elect nation," — will be gathered; andfinally 
all nations will be gathered in another great mul- 
titude. 

The mere mention of such a medley should be a 
sufficient refutation of the entire system logically 
connected with it. God is not the author of con- 
fusion. The gospel is exceedingly simple; but its 
true nature is almost obscured by human inven- 
tions. But if the evil principle of special salvations 
in different ages is admitted, there is no limit to 
the number of gospels which may be proposed to 
develop the various "elect" bodies. It is bad 
enough to have men in this life divided into classes 
by caste, color, wealth, birth, education, etc. ; but 
what shall be said if such lines are to be eternally 
drawn among the redeemed } 

In contrast with this Babel of error, notice the 
divine truth that God has only one " elect " in all 
the universe, and that is Jesus Christ: — 

Behold my servant, whom I uphold; mme electa in whom 
my soul delighteth; I have put my Spirit upon him: he shall 
bring forth judgment to the Gentiles. 1 Behold I lay in 
Zion a chief corner-stone, elect, precious; and he that 
believeth on him shall not be confounded. 2 

Christ, the " Elect, "is set forth to all the world. 
He is the same "yesterday, to-day, and forever," 

1 Isa. 42 : I. 2 I Peter 2 : 6. 



96 "/ANOTHER GOSPEL." 

and the invitation is extended to all; "whosoever 
will may come." Every one who responds is 
thereby numbered with the "elect." 

And ye are complete in Him, which is the head of all 
principality and power, i According as he hath chosen us 
in him; . . . wherein he hath made us accepted in the 
Beloved. 2 

There is no election for any individual until he 
receives Christ. Hence we are admonished to 
"make our calling and election sure." It is a 
thing which depends on our acceptance of the gos- 
pel in Christ. He who has the ' ' Elect " is elected. 

Christ is not divided; therefore he who has Christ 
at all, has all the fulness of God. There can be no 
grades of salvation or of righteousness. It is all 
of Christ, or it is nothing. Hence there can be no 
grades among the elect in Christ. He is the same 
to all m.en in all ages. What he was to Wesley or 
Luther, he was to Abraham or Abel. What he was 
to these, he was, and is, and will be, to every indi- 
vidual who is ever saved. The degree of light seen 
by men may differ, but the light is the same to all. 
Faithfulness with one talent or five talents will 
bring the same reward. 

Thus we are brought to the conclusion that there 
is only one elect body for all ages and for all peo- 
ple. That body is called by different names, but 
it is the same people. It is the "church," or it 
is true Israel. The "church" embraces all the 

1 Col. 2:10. 2 Eph. I : 4-6. 



"?XNOTHCR GOSPEL." 97 

redeemed of all ages; " Israel" includes precisely the 
same. Christians belong to both. All who are 
Christ's are Christians; all who are Christ's are 
Abraham's seed, or Israelites; all who are Christ's 
belong to his body, the church; all who are Christ's 
are the elect. Consequently there is not a particle 
of difference among those who are called " Israel," 
"Christians," "the church," and "the elect." 
One Saviour is for all the race; one gospel is the 
message for all; and one body of believers is the 
result. This grand doctrine is everywhere set forth 
in the Scriptures, and we will quote a few texts : — 

And other sheep I have, which are not of this fold; them 
also I must bring, and they shall hear my voice; a7id there 
shall be one fold ^ and one shepherd. 1 That in the dispensa- 
tion of the fulness of times he might gather together in one 
all things in Christ, both which are in heaven, and which 
are on earth; even in him. 2 There is one body, and one 
Spirit, even as ye are called in one hope of your calling; 
one Lord, one faith, one baptism, one God and Father of 
all, who is above all, and through all, and in you all. 3 

It would be as reasonable to teach that God, the 
Lord, and the Holy Spirit are each several beings, 
as it is to say that there are several elect com- 
panies, each with a different hope, a different faith, 
and a different body. 

Paul especially emphasizes the fact that by 
means of Christ both Jews and Gentiles are made 
one household. In Eph. 2 : 12 he reminds the Gen- 

1 John 10 : 16. 2 Eph. 1 : 10. 3 Eph. 4 : 3-6. 

7 



98 "T^NOTHCR GOSPEL." 

tiles that they had no hope, no God, no Christ, no 
part in the covenants of promise, while they were 
aliens from the commonwealth of Israel. They 
must receive the same gospel that was committed 
to Abraham and to the Hebrews. All could be 
made nigh by the blood of Christ: — 

For through him we both have access by one Spirit unto 
the Father. Now therefore ye are no more strangers and 
foreigners, but fellow citizens with the saints, and of the 
household of God; and are built upon the foundation of the 
apostles and prophets, Jesus Christ himself being the chief 
corner-stone. 1 

In short, all the perplexing distinctions invented 
by men to separate Israel from Gentiles, the church 
and the bride from ordinary Christians, are swept 
aside by the word of God. Christ could express 
no higher reward than to say, "Many shall come 
from the east and west, and shall sit down with 
Abraham, and Isaac, and Jacob, in the kingdom 
of heaven."^ We remember that the Jews who 
were so intent on proving that they were the 
"elect," missed any place in the kingdom. The 
chosen disciples were so busy discussing the rela- 
tive honor that each should receive that they did 
not comprehend the teaching of Christ. We 
greatly fear that in these days the same result 
will befall men who are wasting time on hair-split- 
ting questions respecting the superiority of Jews 
over Gentiles, or of the members of the bride over 
Christians generally. Having mistaken God's defi- 

I £ph. 2 : 18-20. 2 Matt. 8 : 11. 



"T^NOTHER GOSPEL." 99 

nition of Israel, they will not recognize the chosen 
ones any more than the Jews did Christ, and like 
them they will spare a robber and murderer, while 
condemning the elect of God to shameful suffering. 
It will be well for all to take a low seat until the 
Master shall say, "Come up higher." The first 
shall be last, and the last first. The very spirit 
which prompts men to assign the best positions to 
themselves is evidence that they are not worthy to 
receive them. 

MUTILATING SCRIPTURE. 

To maintain these various ideas of separate dis- 
pensations, for different-grade gospels to save di- 
verse elect bodies, the Scriptures are treated with 
great dishonor, and yet with much asserted regard 
for their contents. Nothing they say is directly 
denied; but they are so analyzed and explained 
that the most extravagant vagaries pass for solemn 
truth. The most minute care must be exercised 
so that a blessing promised to the "bride" shall 
not be applied to men of God like Abraham or 
Daniel who lived in a former dispensation. Equal 
concern is manifested in teaching Gentiles that 
they must avoid anything spoken to Israel — even 
the ten commandments. Sect after sect comes up, 
each with a new theory, until the head is dizzy, 
trying to reach the top of Babylon's tower. Un- 
der the impression that they are rightly dividing 
the word of God, the book is made a jargon of 



loo "?\NOTHCR GOSPEL." 

conflicting creeds as foolish as the questions dis- 
cussed by the Pharisees of old; and those who are 
confused in the endless discussions of warring fac- 
tions, are fast losing true reverence for the Bible. 

JUDGED BY THEIR FRUIT. 

We have pointed out something of the terrible 
conditions existing among the professed followers 
of Christ. All Christian bodies deplore it, but 
what is the remedy ? We boldly assert that the 
prevalent false ideas about Israel are responsible 
for much of the confusion. On that rock the 
ancient Hebrew nation struck. Disregarding God's 
description of true circumcision in the heart, they 
trusted in the fleshly mark made by human hands. 
Forgetting the blessing that made Jacob Israel, 
they thought birth, nationality, was everything. 
So, again, men say little about the character of the 
true Israel, but they are full of ideas about the 
national Israel. In accordance with this, the deal- 
ings of God with his people in the past age are 
entirely separated from his dealings with them in 
the present age, while probation in a future age is 
looked for to complete their plan. Of course this 
creates different classes among the redeemed, and 
then different portions of the Bible must be made 
to "fit." Then a host of churches, chapels, mis- 
sions, halls, streets, parks, etc., must be used to 
teach each theory. The total result is a mass of 
error, a terrible din, and the loss of souls. 



"7TN0THCR GOSPEL" loi 

It is no wonder that the world turns away from 
the exhibition with scorn; no wonder that the 
exhausted factions sigh for the millennium, when 
it is thought that rest and peace will come. But 
if men would only rest a moment now, and learn 
what Israel really means, they would see that much 
of their zeal is useless and positively dangerous. 
They would learn that this is the age when God's 
love abounds equally to all men. 

In both doctrine and fruits the prevalent ideas 
concerning Israel are proved false. And while 
these errors engross the minds of men, and they 
anticipate the speedy fulfilment of their dreams, 
the Eastern Question is waiting for the fulness of 
the Gentiles to come in, the remnant of Israel to 
be gathered out of all nations, and then the calami- 
ties involved in this question will break in wrath 
upon an unprepared world and a deluded church. 
" Another gospel " is taught, and as a result strange 
children are begotten. 



Chapter Seven. 



THE PROMISED LAND. 

Y a sixfold investigation on entirely separate 
and independent lines, we have found only 
one conclusion possible, namely, that the 
inheritance is promised to the true Israel, compri- 
sing all who are really Christ's followers; and no 
further argument on this subject is necessary. 
Now we turn our attention to the location where 
they will dwell. Will Jerusalem be their place of 
abode .-' Will Palestine come under their control ? 
This opens up an interesting phase of the Eastern 
Question; for Turkey now controls the ancient 
Holy Land. Is this effete government to be dis- 
possessed of its territory in Asia as well as in 
Europe ? Many have expected that the Jews would 
yet return to their former home and establish a 
kingdom under the reign of Christ on David's 
throne; but we have found that this is impossible. 
Will true Israel fulfil this expectation, or is this 
theory also incorrect ? Where is the promised 
land .'' Is it on this earth or in heaven ? or is it 
in both places or in neither of them .'' Go with 
us as we run the surveyor's chain which is to 
[102] 



THE PROMISED L7XND. 103 

measure three worlds before the bounds of Israel's 
territory are meted out. 

THE OLD WORLD. 

First in order the Bible speaks of ' * the old 
world.'' To locate the time and place of its ex- 
istence we read concerning its brief history and 
destiny that God "spared not the old world, but 
saved Noah the eighth person, a preacher of right- 
eousness, bringing in the flood upon the world of 
the ungodly."^ 

Here we learn that this earth from creation to 
the flood constituted the old world. Let us go 
back to the "beginning," and learn more about its 
original condition and purpose. "Very good"^ 
was the verdict of the great Creator, as he sur- 
veyed the new world which had emerged from the 
primitive chaos; and we are also told that when the 
foundations thereof were laid, ' ' the morning stars 
sang together, and all the sons of God shouted for 
joy."' The happy occupant of this world was 
man, made in the image of God. For his use the 
garden of Eden was prepared as the first home on 
earth; and as his posterity increased, the whole 
world would have been filled with similar dwellings 
of love and beauty. In the most explicit manner 
Adam and his descendants were given dominion 
over the earth and all upon it. There can be no 
question that this earth was* the place originally 
prepared for the home of a righteous race of men 

laPeterais. sGen. 1:31. «Job38:7. 



I04 THE PROMIStlD LAND. 

— not one country alone, of limited extent, but all 
the world. 

The dominion thus bestowed on man was lost 
when he turned away from the word of God to 
believe the serpent's lie. In consequence of 
Adam's sin, the race was doomed to death, and 
the ground was destined to bring forth thorns and 
thistles. The hope of a coming Deliverer was set 
before the sinful race — another Man, the second 
Adam, who should redeem what had been lost. 
This plan of redemption must embrace the earth, 
as well as man, and it is a remarkable fact that 
Christ did bear the very curse of the ground, in a 
crown of thorns placed in mockery on his brow. 
Hence the Bible speaks of the "redemption of the 
purchased possession " when the gospel is finished. 
But that old world perished in the flood without 
the fulfilment of the divine plan, and therefore 
we next observe — - 

THE PRESENT WORLD. 

In distinction from the old world, which per- 
ished, the Scriptures speak of "this present evil 
world," or "the heavens and the earth which are 
now." Of course the different worlds refer to the 
same material planet, this earth, but changed in ap- 
pearance and structure. Many beautiful things are 
still seen, notwithstanding the heavy curse that rests 
on the face of nature; but how great the contrast 
must now be to the orie^inal home of man in the 



THE PROMISED L/^ND. 105 

newly created paradise. This may indeed be called 
the "present evil world;" for dark has been its 
record of sin and crime under the dominion of 
Satan. But even in its present condition, groan- 
ing under the curse while it waits for redemption, 
it is not forgotten by Him who notices the spar- 
row's fall, and who is gathering out of the sin- 
swept world an Israel for his glory. To Noah, the 
second great father of the race, immediately after 
the flood, the covenant of grace to the earth and 
its inhabitants was renewed: — 

While the earth remaineth, seed-time and harvest, and 
cold and heat, and summer and winter, and day and night 
shall not cease. 1 And I, behold, I establish my covenant 
with you, and with your seed after you; and with every 
living creature that is with you, of the fowl, of the cattle, 
and of every beast of the earth with you; from all that go 
out of the ark, to every beast of the earth. And I will 
establish my covenant with you; neither shall all flesh be 
cut off any more by the waters of a flood; neither shall 
there any more be a flood to desti^oy the earth. And 
God said. This is the token of the covenant which I make 
between me and you and every living creature that is with 
you, for perpetual generations; I do set my bow in the 
cloud, and it shall be for a token of a covenant between me 
and the earth. And it shall come to pass, when I bring a 
cloud over the earth, that the bow shall be seen in the 
cloud. . . . And I will look upon it, that I may remember 
the everlasting covenant between God and every living 
creature of all flesh that is upon the earth. 2 

What a wonderful interest does our God mani- 
fest in the earth that it should be the subject of 

1 Gen. 8:22. 2 Gen. 9:9-16. 



io6 THE PROMISED LSND. 

such a gracious covenant; and what a beautiful 
"token" has he given in the rainbow arch, encir- 
cHng the world in the time of storm, even as the 
same "bow of promise" is ever seen above his 
eternal throne. 

But this sin-scarred earth is not always to con- 
tinue in its present condition. God's covenant 
embraces a fairer world than this for the final 
inheritance of his people. Another world, the 
third and last, called — 

"THE WORLD TO COME," 

Is yet to rise upon the horizon of God's eternal 
purpose. Another flood — not of water, but of 
fire — will engulf this sin-stricken planet, and upon 
its purified foundations will stand a new world, to 
the eternal praise of God's grace, and for the ever- 
lasting happiness of his people. Peter describes 
these three worlds in the order of their succession, 
as follows : — 

Whereby the world that then was, being overflowed with 
water, perished; but the heavens and the earth which are 
now, by the same word are kept in store, reserved unto fire 
against the day of judgment and perdition of ungodly men. 
. . . Nevertheless we, according to his promise, look for 
new heavens and a new earthy wherein dwelleth right- 
eousness, i 

Now, in which of these worlds will the true Israel 
of God receive their inheritance .'' Will it be in 
any part of this "evil world," or will it be in the 

1 2 P^ter 3 : 6, 7, 13. 



THE PROMISED U^ND. 107 

purified "world to come" ? Are they to be gath- 
ered to Palestine, now so barren and under the 
rule of an apostate power, or will their ' * promised 
land " be upon the new earth ? The answer is 
already on our lips; but before it is uttered let us 
notice — 

THE LAND PROMISED TO ABRAHAM. 

Now the Lord had said unto Abram, Get thee out of 
thy country, and from thy kindred, and from thy father's 
house, unto a land that I will show thee.i 

This promise is afterward repeated with more 
emphatic detail: — 

And the Lord said unto Abram, after that Lot was 
separated from him, Lift up now thine eyes, and look from 
the place where thou art, northward, and southward, and 
eastward, and westward; for all the land which thou seest, 
to thee will I give it, and to thy seed forever. . . . Arise, 
walk through the land in the length of it and in the breadth 
of it; for I will give it unto thee. 2 

Thrice afterward is the promise repeated, and 
finally confirmed by the oath of God, that by two 
immutable things — the promise and the oath — 
the heirs of promise ' ' might have a strong conso- 
lation, who have fled for refuge, to lay hold on 
the hope set before us."^ Nothing can exceed the 
certainty of this inheritance. God cannot lie. 

Let it be observed that the land promised to 
Abraham was not confined to a limited territory; 
for Paul writes of it as follows: — 

1 Gen. 12:1. 2 Gen. 13 : 14-17. * Heb. 6 : 13-20. 



io8 THE PROniSCD LT^iND. 

For the promise, that he should be the heir of the world, 
was not to Abraham, or to his seed, through the law, but 
through the righteousness of faith. i 

Now a very important question arises as to 
which world was promised to Abraham and his 
seed. Is it "this present evil world," or is it 
"the world to come " .^ A definite answer is found 
in the words of Stephen: — 

And he said, Men, brethren, and fathers, hearken. The 
God of glory appeared unto our father Abraham, when he 
was in Mesopotamia, before he dwelt in Charran, and said 
unto him. Get thee out of thy country, and from thy kin- 
dred, and come into the land which I shall show thee. Then 
came he out of the land of the Chaldeans, and dwelt in 
Charran; and from thence, when his father was dead, he 
removed him into this land, wherein ye now dwell. And 
he gave him none inheritattce in it, no, not so much as to set 
his foot on; yet he promised that he would give it to him for 
a possession, etc. 2 

When Stephen spoke these words, Abraham had 
long been dead. He lived on this world one hun- 
dred and seventy-five years, and about half of the 
whole period in the land of Canaan; but he 7iever 
even once set his foot on the promised inheritance. 
Here is unmistakable evidence that neither this 
whole world nor the land of Canaan constitutes 
the territory God promised to Abraham and his 
seed. It must therefore be found in ' ' the world 
to come," or else the oath-bound word of Jehovah 
will fail. The latter is not possible, and the only 

1 Rom. 4 : 13. 2 Acts 7 • 2-5. 



THE PROMISED L7WD. lop 

conclusion is, that the * ' promised land " is the 

new earth yet to be created. 

A HEAVENLY COUNTRY. 

Abraham, and his righteous seed, the real Israel, 
understood the true nature of the inheritance. 
They never expected that the promise would be 
fulfilled in the present world; this is shown by the 
language of Paul: — 

These all died in faith, not having received the promises, 
but having seen them afar off, and were persuaded of them, 
and embraced them, and confessed that they were strangers 
and pilgrims on the earth. For they that say such things 
declare plainly that they seek a country. And truly, if they 
had been mindful of that country from whence they came 
out, they might have had opportunity to have returned. 
But now they desire a better country, that is, an heavenly; 
wherefore God is not ashamed to be called their God; for he 
hath prepared for them a city.i 

THE NEW JERUSALEM. 

Numerous promises to Israel pertain to a city 
called Jerusalem, and those who look only for the 
national restoration of the Jews to Palestine expect 
that old Jerusalem will again be built up and beau- 
tified. This is not the teaching of the Bible, how- 
ever. Abraham looked for a city which God shall 
build, and the description of such a place occupies 
the closing chapters of the Holy Book. New Jeru- 
salem is its name. Now it is located "above;" 
but finally it comes down to be the capital of 
Israel's kingdom on the new earth. For beauty, 

iHeb. II : 13-16. 



no THE PROniSED LT^MD. 

the city is compared to a bride adorned for her 
husband; her raiment is the righteousness of saints; 
her food is the fruit of the tree of Hfe, and her 
drink the water of the river of Hfe. Here, at last, 
will Israel be gathered. Here the promises will be 
fulfilled. 

O, is it not a pity that so many professing Chris- 
tians now have no higher hope for Abraham's seed 
than some part of this old earth, when the Lord 
has promised something so much " better," even a 
'^heavenly'' country.? How can he help being 
"ashamed " of those who do not believe his word 
on this point, and so waste their time, strength, 
and means, teaching any to look to the barren 
land of Judea as the place of rest } No promises 
of any kind are for the national Israel after the 
flesh, and no place on this present world will ever 
be the home of God's children. The land of 
Palestine will never echo with the tread of a 
redeemed nation, and old Jerusalem will never 
be the dwelling-place of those whom Christ shall 
gather from every land. A better country is theirs. 
Their " land " is the "world to come," and their 
city the New Jerusalem. They have no interest 
in the strife of nations over the possession of the 
land of Judea, except as it may indicate the near 
approach of the "world to come," where their 
hearts and treasures are placed. The Eastern 
Question may obscure the political heavens; but 
they still see the "bow of promise" in the cloud. 



THE PROniSCD LAND. iii 

Beyond the storm of this world, they see the land 
of peace in " the world to come." 

PARADISE RESTORED. 

What pen can write, what tongue can tell, what 
mind can comprehend, the bliss of Israel in the 
world restored ? Prophets from the beginning of 
the world have spoken of the "restitution of all 
things ; " ^ but their thrilling words of inspiration 
must fall far below the actual reality. To Adam 
it will restore the long-lost Eden;^ to Abraham it 
will bring the " heavenly country; " ^ to Moses it will 
bring the great recompense of the reward;* to true 
Israel it will be the promised land ; ^ to David it 
will be the new earth, where the meek shall dwell; " 
to Isaiah it will be Beulah land;^ to Daniel it will 
be the kingdom given to the saints of the Most 
High;* to Paul it will usher in the eternal weight 
of glory; ^ to Peter it will be the incorruptible 
inheritance; " to John it will be the new heavens 
and the new earth seen in vision; " to Christ it will 
bring an answer to the prayer, ' ' Thy kingdom 
come. Thy will be done in earth, as it is in 
heaven; " '^ and to the Father it will be the accom- 
plishment of his eternal purpose of love through- 
out all ages.^^ 

1 Acts 3 : 21. 2 Gen. 3 : 23, 24; Isa. 51 : 8. 

8 Heb. 1 1 : 8-10, 16. 4 Heb. 1 1 : 26. s Deut. 27 : 3 ; James 2 : 5, 

8 Ps. 37 : I : , 22, 29. 7 Isa. 62:4. 8 Dan. 7 : 27, 

» 2 Cor. 4 : 17. 10 I Peter 1:4. 11 Rev. 21 : i. 

W Matt. 6 : 10. 13 2 Tim. i : 9. 



112 THE PROniSED LHND. 

Earth and heaven will then be united; the taber- 
nacle of God will be with men; the throne of God 
and the Lamb will be among them, and God him- 
self will be with them and be their God, and they 
shall see his face. 

And there shall be no more curse. i And God shall wipe 
away all tears from their eyes; and there shall be no more 
death, neither sorrow, nor crying, neither shall there be any 
more pain; for the former things are passed away. 2 Then 
the eyes of the blind shall be opened, and the ears of the 
deaf unstopped. Then shall the lame man leap as an hart, 
and the tongue of the dumb sing. 3 For ye shall go out 
with joy, and be led forth with peace; the mountains and 
the hills shall break forth before you into singing, and all 
the trees of the field shall clap their hands. Instead of the 
thorn shall come up the fir-tree, and instead of the brier 
shall come up the myrtle-tree.* The wilderness and the 
solitary place shall be glad for them; and the desert shall 
rejoice, and blossom as the rose.5 The wolf also shall dwell 
with the lamb, and the leopard shall lie down with the kid; 
and the calf and the young lion and the fatling together; 
and a little child shall lead them. And the cow and the 
bear shall feed; their young ones shall lie down together; 
and the lion shall eat straw like the ox. . . . They shall 
not hurt nor destroy in all my holy mountain; for the earth 
shall be full of the knowledge of the Lord, as the waters 
cover the sea.^ 

GENERAL REMARKS. 

The thoughtful reader will not fail to note the 
perfect harmony in this subject with what has gone 
before. Our temple of truth has many pillars, cut 

IRev. 22 : 3. 2 Rev. 21:4. 3 Isa. 35 : 5, 6. 

4lsa. 55 : 12, 13. 6 Isa. 35 : 1. Isa. ii : 6-9, 



THE PROniSCD L?iND. 113 

from various quarries by different workmen ; and 
yet when they are brought together in the erection 
of God's building, no sound of ax or hammer is 
heard. The builder and maker is God, and each part 
is exactly adjusted to its place. Not so is the 
structure built on plausible human theories. How- 
ever beautiful and substantial it may appear, no 
Samson is needed to overthrow its flimsy founda- 
tions, and effect a ruin as great as that which befell 
the temple of Dagon at Gaza. 

It is a deceitful voice that offers the hope of the 
world's conversion in a future age. Like a modern 
Delilah, it lulls men to sleep only that they may be 
shorn of their God-given strength. Is it not plain 
that there is truth in the arguments here presented ? 
Have we not searched from Genesis to Revelation, 
comparing independent Scriptural lines ? and in each 
line is there not unity in all its parts, while it is in 
perfect accord with the others, and with the whole 
Bible .'' Are these cunningly devised fables ? Is the 
Bible given only to confuse and mislead .■* — No ; 
every argument thus far adduced, like a strong link, 
has strengthened the chain of truth, and this will be 
found to be true of every argument yet to be pre- 
sented. 

We want the truth. When the gathering storm 
shall break in the settlement of the Eastern Ques- 
tion, we want to be built on the Rock. 



Chaptep Eight. 



THE SANCTUARY. 

IN our argument concerning Israel, the sanctuary 
is an essential feature. All who are acquainted 
with the history of the Hebrew nation, will 
at once recall the prominent place occupied by 
the sanctuary. It was the very center of the 
Hebrew religion, the chief object of interest in all 
their national life. In many respects they were 
a typical people, an ensample and warning to 
later generations. If the purpose of God concern- 
ing that nation is to be fulfilled by the true Israel, 
they must of necessity be closely connected with 
the sanctuary of Christ's ministry. Here, then, is 
abundant reason for introducing it in this discus- 
sion. Another reason for considering this subject 
is that it is made prominent in an important 
prophecy relative to time given in Dan. 8:14. 
Hence no one who feels an interest in the Scrip- 
tures, especially in the prophecies, can ignore this 
matter. 

Then, again, this subject is by some supposed to 
teach that the land of Palestine is to be cleansed 
from the rule of the Turk and the false religion of 
Mohammed, in order that the Jews may return and 
be established as a kingdom under the reign of 
["4] 



THC ST^NCTUT^RY. 115 

Christ on David's throne. By previous argument 
it has been demonstrated that the Jews will never 
return as a nation, and it has also been shown that 
true Israel receive their inheritance in the world to 
come, and not in Palestine or Jerusalem. Con- 
sequently so much of the theory mentioned is 
already disproved, and the rest might be dismissed 
as unsound without further investigation. But we 
will not pass by the matter on these grounds. By 
applying the same sound principles which have thus 
far guided our study, we can examine this theory 
on its merits. If it leads to results in opposition 
to former conclusions, it will be necessary to revise 
our deductions accordingly, or else seek for further 
light, in order to make harmony. On the contrary, 
if this subject, when independently treated, agrees 
with previous conclusions, the correctness of the 
whole argument will be confirmed by fresh evidence. 
Seven times already our paths have converged 
to the same general result. Will the eighth lead in 
an opposite direction ? To this perfectly fair test 
we cheerfully submit. What, then, is the sanc- 
tuary ? what is its cleansing .-• When will the cleans- 
ing take place .-• 

WHAT IS THE SANCTUARY .? 

The word "sanctuary" means a sacred place. 
This idea is embodied in the original command of 
the Lord to the children of Israel, through Moses : 
"And let them make me a sanctuary; that I may 



ii6 THE S7\NCTU7^RY. 

dwell among them."^ Then follow minute in- 
structions relative to the wonderful structure which 
was to be honored with God's special presence. 
It contained two apartments, called the "holy" 
and the "most holy," separated by a veil of fine 
linen. In the first apartment, or holy place, were 
the golden candlestick, the table of showbread, 
and the altar of incense. The chief object of 
interest in the second apartment, or most holy 
place, was the ark of the testimony, with its top 
called the mercy-seat. 

This movable tabernacle was in later times re- 
placed by the permanent temple built by Solomon, 
and rebuilt by Zerubbabel and by Herod. 

There can be no doubt that these various build- 
ings constituted the sanctuary on earth for the Lord 
during nearly fifteen hundred years. Paul de- 
scribes these apartments, and directly assures us 
that this building was the worldly sanctuary of the 
first covenant. These are his words: — 

Then verily the first covenant had also ordinances of 
divine service, and a worldly sanctuary. For there was a 
tabernacle made; the first, wherein was the candlestick, 
and the table, and the showbread; which is called the 
sanctuary. And after the second veil, the tabernacle which 
is called the holiest of all; which had the golden censer, and 
the ark of the covenant overlaid round about with gold, 
wherein was the golden pot that had manna, and Aaron's 
rod that budded, and the tables of the covenant; and over 
it the cherubim of glory shadowing the mercy-seat; of 
which we cannot now speak particularly. 2 

1 Ex. 25 : 8. sHeb. 9 : i-S' 



THE STXNCTUaRY. 117 

Probably no one will deny that the ' * first cove- 
nant, " which is here mentioned, continued until 
Christ died on the cross — until the moment that he 
said, "It is finished;" "and, behold, the veil of 
the temple was rent in twain from the top to the 
bottom." ^ Thus God signified the exact moment 
when that temple service could no more be accept- 
able. During the fifteen hundred years covered by 
Paul's testimony, we know precisely what consti- 
tuted the sanctuary. Notice : it was not Palestine 
as a country ; nor Jerusalem as a city ; nor Mount 
Zion, on which the temple stood ; but it was a 
building, first erected by Moses, and replaced by 
the temples of Solomon, Zerubbabel, and Herod, 
Certainly the sanctuary of that period was not the 
land, nor the city, nor the people. It was a special 
habitation for the Lord's service. There is no 
reason at all for men to apply the word to anything 
else except just what the Bible states the sanctuary 
to be, namely, a building made with hands of men. 

THE SANCTUARY A PATTERN. 

But it may be asked if the sanctuary does not 
symbolize the land of Palestine or Jerusalem .'' The 
answer is. No, for two reasons ; first, the Bible does 
not so use the word ; and, secondly, we are distinctly 
told that it represents an entirely different thing. 
That the sanctuary built by Moses was only a ' ' pat- 
tern, " we are assured in the directions given by the 
Lord. Paul also calls it a "figure," and its service 

i Matt 27 :5i. 



ii8 THC 57TNCTUPfFJY. 

an "example," a "shadow," etc. Was it a "pat- 
tern" of the land of Palestine ? Was it a figure of 
Jerusalem ? The absurdity of such applications 
must be apparent. Now let Paul tell what it did 
represent : — 

Now of the things which we have spoken this is the sum: 
We have such an high priest, who is set on the right hand of 
the throne of the Majesty in the heavens; a minister of the 
sanctuary , and of the true tabernacle, which the Lord pitched, 
and not man A 

The sanctuary built by man is a type of the 
true sanctuary, which the Lord has pitched. Who 
ministers in the true sanctuary.? — Jesus, our High 
Priest. Where does he minister.? — At " the right 
hand of the throne of the Majesty in the heavens." 
Then where is the true sanctuary } — In heaven, 
where Christ ministers as priest. But does he 
not minister on earth too? — ''For if he were on 
earth, he should not be a priest."^ Christ's 
work as priest is all done in heaven. He never 
will minister on earth in that capacity. He will 
never do any priestly service at Jerusalem. Why 
will he not be a priest in Palestine or anywhere 
else on earth } For three reasons: i. The work on 
earth ended with the old covenant. 2. It would 
be contrary to the "law" for any one except a 
Levite to act as priest on earth; and "it is evi- 
dent that our Lord sprang out of Judah; of which 
tribe Moses spake nothing concerning priesthood." ^ 
3. Because there is no sanctuary on earth in which 

iHeb. 8:1, 2. 2Heb. 8:4. sHeb. 7:14. 



THE STWCTUT^RY. 119 

the work could be done. Even if it could be shown 
that Jerusalem is the sanctuary to be cleansed, 
Christ could not minister there according to the 
• ' law. " 

Thus by overwhelming evidence are we obliged 
to recognize the fact that there is no sanctuary 
on this earth, but there is one in heaven; and in 
that true sanctuary, "which the Lord pitched," the 
work of Christ as priest will be done " once for all." 
There is no confusion here; thus far each step is 
made sure by plain words of Scripture. 

We repeat: the sanctuary of the first covenant 
was one definite thing — a building minutely de- 
scribed, and used for a certain purpose. That was 
a pattern of the true sanctuary in heaven, where 
Christ began his work as priest when he had first 
offered himself as a sacrifice on the cross as the 
Lamb of God. Neither of these sanctuaries rep- 
resents Palestine or Jerusalem. All the service on 
earth was to be done by Levites, but Christ is of 
the tribe of Judah. Hence if he were on earth, he 
should not be a priest. "Christ is not entered 
into the holy places made with hands, which are 
the figures of the true; but into heaven itself, now 
to appear in the presence of God for us." ^ If these 
statements are given due weight, it will be seen 
that they entirely disprove the idea that Christ is 
ever to be a priest on this earth. 

There is further proof that the sanctuary is in 
heaven. John in vision saw the temple of God 

1 Heb. 9: 24. 



I20 THE ST^NCTUT^RY. 

opened in heaven, and therein he saw the ark of 
his testament.^ He also saw the altar of incense 
and the seven lamps of fire before the throne.^ 
The true sanctuary is " z « " heaven; therefore it is 
not heaven itself. The earthly tabernacle was not 
a type of all heaven; but it was a "pattern of 
things 2« the heavens." John, in viewing the sanc- 
tuary as above mentioned, did not see heaven open, 
but he did see a temple in heaven open; and that 
temple has a "door," for John saw a ''door'" 
opened in heaven. In short, the true sanctuary is 
a building, or temple, in which the throne of God 
is placed, and where the work of Christ is per- 
formed. This temple, like the "pattern," must 
have two apartments, or holy places, in each of 
which Christ is to minister. The claim that his 
ministry is only in one place, and without change 
from beginning to end, is contrary to plainly stated 
facts. The pattern had two places, and so has the 
true sanctuary. 

Note also the fact that when John saw the 
"door" opened in heaven, he describes the 
articles of furniture used in the first apartment, 
and later, when again the "temple was opened," 
he saw the ark, which was always kept in the 
second apartment. Had there been but one room, 
he would have seen all the things mentioned with- 
out another door opening later. 

There is no reasonable objection to the idea of 

1 Rev. 11:19. 4Rev. 8:3; 4: 5. 



THE SHMCTUT^RY. 121 

a literal building in heaven. The Bible speaks of 
a "temple;" it has a "door;" and it is in the 
"city" whose "builder and maker is God." The 
sanctuary is a real place, a definite habitation for 
the great " I AM." No one claims that it is made 
of the crude materials used in this world. 

A more plausible objection may arise from what 
is said in Dan. 8:13 about the sanctuary's being 
"trodden under foot." How can it be trodden 
under foot if it is in heaven ? — In the same way 
that Christ is "trodden under foot," as stated in 
Heb. 10 : 29. When the provisions of God's grace 
are neglected, men are said to have ' ' trodden under 
foot the Son of God," though he is in heaven. So 
the sanctuary has been "trodden under foot" by 
the indifference shown to its important place in the 
divine plan. For many centuries it has been 
obscured through incorrect ideas of the atone- 
ment; and those who would even now make it a 
part of Palestine or Jerusalem are treating it as 
a common thing of earth. But the time has come 
when the real significance of the sanctuary is 
understood by the true Israel, who will receive 
the benefit of the work now going on in its hal- 
lowed apartments. Perhaps one of the best tests 
of a true Israelite is the way he treats the subject 
of the sanctuary in heaven, and especially the 
cleansing in the most holy place. True Israel 
will recognize its use, and act accordingly. See 
Lev. 26 : 2. 



122 THE 57^NCTU7\RY. 



THE CLEANSING. 



What is the cleansing of the sanctuary ? Having 
found that the "worldly sanctuary" is a pattern of 
the one in heaven, and that the priests on earth 
served unto the example and shadow of heavenly 
things, it will be easy to learn what the cleansing 
of the heavenly sanctuary is by studying as an ob- 
ject-lesson the work done in the earthly sanctuary 
for fifteen hundred years. Certainly the dullest 
pupil should learn a lesson repeated fifteen hundred 
times before his eyes. 

Once every year the earthly sanctuary was 
cleansed. This was on the tenth day of the 
s'eventh month, also called the day of atonement. 
On this occasion the high priest alone went into 
the second apartment, the most holy place, and 
made an offering for all Israel. Any soul which 
did not take part in that solemn service was cut 
off from the congregation. No one could receive 
the benefit of the atonement without this service. 
Lots were cast between two goats, and the one 
selected for the Lord was killed, and with its blood 
the atonement was made. All the sins of the peo- 
ple were then put upon the head of the live goat, 
the scapegoat, and he was sent into the wilderness, 
bearing the load of guilt. This completed the 
round of service. Year by year this was performed 
for fifteen centuries. What did it shadow forth in 
the ministry of Christ, of which it was a type ? 



THE SHNCTU7\RY. 123 

According to the " pattern," the work of Christ 
must be comprised in two divisions, one performed 
in the holy place, and another in the most holy. 
The first began immediately after the ascension, 
more than eighteen hundred years ago. In that 
first apartment the general work of the priestly 
office is performed, in the pardon of penitent 
believers by virtue of the blood shed on Calvary. 
This is a reality, not an imaginary service, a mere 
sentiment. Sin is a real thing; Christ is a real 
priest; the sanctuary is a real place; pardon is an 
actual fact. In the earthly service we see only the 
shadow; but in the true sanctuary we see the sub- 
stance. 

As each round of service in the worldly sanctuary 
closed with a special work of atonement called the 
cleansing of the sanctuary, so the true work in the 
heavenly sanctuary will close with a corresponding 
ministration. For this purpose the second apart- 
ment of the sanctuary is opened, and the work 
transferred thereto. There, before the Father and 
the angels, Christ will confess the names of his 
children, who have confessed him in this world. 
This is the final atonement for them; and their 
sins, canceled from the records of heaven, are then 
removed forever. In the earthly pattern the sins 
of Israel were placed on the scapegoat by the priest; 
so in the true work in heaven Christ will place the 
sins of true Israel on some other being. He no 
longer bears them himself, but they are transferred 



124 THE ST^NCrUT^RY. 

to the shoulders of the great scapegoat, Satan, the 
author of sin, in whose person every transgression, 
removed from the righteous, will meet its just recom- 
pense of reward. As the ancient scapegoat, laden 
with the sins of Israel, was banished from the camp 
and left to perish in the uninhabited wilderness, so 
Satan will be forever banished from the true Israel 
of God — no longer permitted access to them — 
when Christ shall have cleansed the heavenly sanc- 
tuary. This is the time when Satan is bound in the 
bottomless pit, an event which will be discussed 
more fully in following pages. 

Can any one fail to see the tremendous impor- 
tance of the subject before us, that the cleansing 
of the sanctuary is the finishing act in the service of 
our Priest .'' In the earthly sanctuary this service 
was performed every year — over and over for fifteen 
centuries — on purpose to teach men the nature of 
Christ's work in heaven. But with him there is 
only one round of service. His work is ' ' once for 
all," and the cleansing of the true sanctuary will 
close his work as priest forever, and with it human 
probation. True Israel will then be made up and 
saved; the "fulness of the Gentiles" will have 
come in, and the eternal destiny of men will be 
decided. 

By unmistakable logic from plain facts presented 
in the Scriptures, we are led to this conclusion. 
The solemn truths connected with this subject have 
not been duly understood or appreciated. The 



THE 57\NCTU7\RY. 125 

sanctuary has been ' ' trodden under foot " by de- 
grading it to some earthly position, by disregarding 
its true relation to the work of Christ in heaven, 
and by neglecting its gracious provisions. To the 
ancient Israelites the worldly sanctuary was the cen- 
tral object of interest. To true Israelites the heav- 
enly sanctuary is the place of absorbing attention. 
Especially will this appear when we come to its 
cleansing. Is it near .'' 

THE TWENTY-THREE HUNDRED DAYS. 

The remaining question to be answered on this 
subject is, When will the sanctuary in heaven be 
cleansed ? Daniel heard two holy beings in con- 
versation on this matter, and the answer, addressed 
to the prophet, was, ' ' Unto two thousand and 
three hundred days, then shall the sanctuary be 
cleansed." Here is a long prophetic period, and 
at its close the cleansing of the sanctuary is to 
occur. When does it end.^ We are not directly 
informed on this point ; but we are told when it 
began, and, reckoning from that point, it is easy 
to find the close. Fortunately we are not left to 
human conjecture for an understanding of the 
prophecy; for while Daniel " sought for the mean- 
ing, " the command was heard, ' ' Gabriel, make 
this man to understand the vision." 

We will not here follow all that the angel said 
in the remainder of the chapter concerning parts of 
the vision which precede the statement relative to 



126 THE 57\NCTU7\RY. 

the 2300 days. It is sufficient to notice that this 
period of time was not then explained, probably 
owing to the prophet's agitation and illness, so that 
Daniel could still truly say he did not understand 
the vision.^ He was still in doubt about the time, 
which had been made so prominent. He begins to 
pray, as recorded in chapter 9; and while still in sup- 
plication, Gabriel again appears with the informa- 
tion that he has returned to impart "skill and 
understanding." Then bidding Daniel to "under- 
stand the matter, and consider the vision," he 
begins the explanation with reference to the time 
by saying, ' ' Seventy weeks are determined upon 
thy people and upon thy holy city," etc. It is 
evident that these seventy weeks must be a part 
of the 2300 days of the vision, or else the commis- 
sion to make Daniel understand the vision failed, 
and Gabriel's allusion to it before beginning his 
discourse had no meaning. One of the definitions 
of the original word rendered ' ' determined " is ' ' to 
cut off." Seventy weeks, then, or 490 days, were 
" cut off " from the 2300 days, and the time of their 
beginning clearly marked by the words: — 

Know therefore and understand, that from the going forth 
of the commandment to restore and to build Jerusalem unto 
the Messiah the Prince shall be seven weeks, and threescore 
and two weeks. . . . And he shall confirm the covenant with 
many for one week.^ 

Here we have the seventy weeks divided into 
three shorter periods, 7+62+1=70 weeks. It 

1 Dan. 8:27. a Dan. 9 : 25-27. 



THE ST^NCTUT^RY. la; 

will not be necessary to our object to dwell at great 
length on these various subdivisions with their 
respective events; for our chief concern now is to 
find when the whole period begun, in order to see 
where the 2300 days will end. But the seventy 
weeks are simply the first part of the longer period, 
and therefore they begin at the same point, although 
of course the closing dates are different. 

When did the commandment go forth to restore 
and build Jerusalem ? All will remember that 
under Nebuchadnezzar, Jerusalem was destroyed, 
and some of the people carried captive to Babylon. 
After seventy years, Cyrus the Persian gave per- 
mission for the temple to be rebuilt, and the work 
was begun, as recorded in Ezra 1-4. Then for a 
time the work was stopped; but it was resumed 
by permission of Darius, as related in chapter 6. 
Still another more liberal grant was made by 
Artaxerxes to Ezra, as told in chapter 7. The 
combined effect of these three decrees is specially 
mentioned as completing God's commandment in 
the matter : ' ' And they builded, and finished it, 
according to the commandment of the God of 
Israel, and according to the commandment of 
Cyrus, and Darius, and Artaxerxes."^ 

Many fail to get the true date for the beginning 
of the seventy weeks and 2300 days, because they 
do not see that it took all three of these kings to 
issue the command as described in the prophecy, 
and that nothing further was required. Some make 

1 Ezra 6 : 14, last part. 



128 THE 57^NCTU7\RY. 

the mistake of reckoning from the proclamation of 
Cyrus in 536 b. c. ; and others go forward to the 
time of Nehemiah in 445 b. c. Both these dates 
are wrong; for Cyrus alone did not fulfil the com- 
mand of God as contemplated in the prophecy, 
and the permission to Nehemiah was nothing more 
than a confirmation of what had before been 
accorded to Ezra. Hence the threefold decree, 
to fulfil the prophecy, must date from the seventh 
year of Artaxerxes, when the royal grant was made. 
This was in the year 457 b. c. , as shown in the 
margin of the Bible at the beginning of chapter 7. 
Five months of that year had passed before Ezra 
reached Jerusalem, and some little time more must 
have elapsed before he could begin the work which 
marked the beginning of this prophetic period. 
Thus there were approximately 4S^h years from that 
time to the opening of the Christian era, a. d. i. 

Now we have found the starting-point — about 
the middle of 457 b. c. This date not only marks 
the beginning of the "seventy weeks," but it also 
fixes the beginning of the "2300 days," of which 
the seventy weeks were a part. We need only to 
add the 2300 days to this date to ascertain the 
time when they end. 

A DAY FOR A YEAR. 

Before proceeding to our final conclusion, we 
pause a moment to remark that in prophecy time 
is frequently used in a symbolic sense. In sym- 



THE 5ANCTUHRY. 129 

bolic language small objects represent larger ones. 
In the vision of Daniel 8, a "ram" was the sym- 
bol of "Media and Persia," the "goat" of Gre- 
cia, " etc. Symbolic time is represented on a 
similarly reduced scale. In this case a "day" is 
used to represent a literal year. This law of sym- 
bols is clearly stated in Eze. 4 : 6 and Num. 14 : 34, 
and it is well known and generally recognized by 
Bible students. 

Therefore the 2300 "days" represent 2300 years 
— " each day for a year." The " seventy weeks," 
or 490 days, are 490 literal years. We then have 
2300 years to add to the date 456^ b. c. in order 
to find where the period ends. It reaches to the 
middle of 1844 a. d. ; for 456^ years b. c. and 
1843^ years a. d. make 2300, the whole period. 
Therefore we have found the end of the period 
which was to elapse before the sanctuary should be 
cleansed — 1844 is the time, more than half a cen- 
tury in the past; and the cleansing of the sanctu- 
ary is now in progress in heaven. Solemn and 
important truth ! The great antitypical day of 
atonement is now upon us, much of its time has 
already gone, and the close of the work of Christ 
as priest draws near. In the earthly sanctuary the 
cleansing occupied but one day in the year; and as 
that was an * ' example and shadow of heavenly 
things," we may know that the work of cleansing 
the true sanctuary will also be comparatively short. 
No date is given to tell when it will close, and 
9 



I30 THE ST^NCTUT^RY. 

the end will come like a snare on the thoughtless 
world. 

Before leaving this subject, a few words further 
concerning the "seventy weeks" will be in order. 
That this period is a key to unlock the prophecy 
concerning the ' ' two thousand and three hundred 
days " is clearly shown by the angel's reference to 
the former vision. The connection between the 
two periods is that the former is the first part of 
the latter, a portion "cut of?" and explained, in 
order that the whole may be understood. The 
seventy weeks being the first part of the 2300 
days, the beginning of the seventy weeks must of 
necessity mark the beginning of the 2300 days. 
This, as before mentioned, was 456^ b. c. , when 
Artaxerxes issued his part of the threefold ' ' com- 
mandment," as stated in Ezra 6:14. Reckoning 
from that date, the 2300 days (or years) would 
necessarily end 1843! years a. d. Nothing more 
is required to settle conclusively the time for the 
cleansing of the sanctuary to begin. 

Reckoning from the same date, the 490 days 
ended in the year 34 a. d., and marked the time 
during which the Lord would still spare the unbe- 
lieving nation of Israel. All their national privi- 
leges, therefore, ended with the close of the seventy 
weeks in a. d. 34. Several definite steps in the 
history of that people are indicated by subdivi- 
sions in the period allotted to them. Thus ' ' seven 
weeks," or forty-nine years, were assigned for the 



THE SANCTUTXRY. 131 

restoration of Jerusalem and the return of Israel 
and Judah from the captivity in Babylon. Sixty- 
two weeks more, or sixty-nine from the commence- 
ment — 483 years in all — reached to the appearing 
of "the Messiah the Prince," in the year a. d. 27.^ 
"Messiah" in Hebrew and "Christ" in Greek 
mean the same thing, namely, the ^^ Anointed 
One.'' Jesus was anointed ' * with the Holy Ghost " ^ 
at his baptism by John^ in the "fifteenth year of 
the reign of Tiberius,"* which was a. d. 27. Thus 
we have the strongest confirmatory proof of the 
correctness of our date 456^ b. c. For, observe 
that sixty-nine weeks, or 483 years, from that 
point end in A. d. 27, and by independent evi- 
dence we learn that this was the exact time when 
Jesus was anointed as Christ the Messiah. Hence 
we are brought to the opening of Christ's public 
ministry by the termination of the sixty-nine 
weeks. 

Only ' ' one week " remained, the seventieth and 
last — seven more years for national Israel. The 
last supreme effort in behalf of a guilty people was 
yet to be made. For half of this time the " King 
of Israel " in person proclaimed the gospel in word 
and deed. Three and a half years he went in and 
out before them, and then he was crucified, ful- 
filling the prediction of Dan. 9 : 27 : " And in the 

1 Read carefully chapters 8 and 9 of the prophecy of Daniel; For a full expla- 
nation of the sanctuary and 2300 days, see "Looking unto Jesus," by U. Smith, 
published by the Review and Herald Publishing Co., Battle Creek, Mich. 

2 Acts 10: 38. 3 Matt. 3 : 13-16. 4 Luke 3:1. 



132 THC ST^NCTUHRY. 

midst of the week, he shall cause the sacrifice and 
the oblation to cease." He was the great Sacri- 
fice, the Lamb of God, and when he cried, " It is 
finished, " the typical service in the earthly sanctuary 
ended forever, and the "veil of the temple was 
rent in twain from the top to the bottom," to mark 
the exact moment when the old covenant ended, 
and the new covenant was ratified by the shedding 
of his blood. 

During all his ministry, Christ had taught them 
that only by him could they obey the law of God, 
commanded when the old covenant was made at 
Sinai. They must permit the law to be written on 
their hearts, and not trust to human power or 
natural birth. For three and a half years longer 
did the disciples continue to labor for the people 
of Israel, thus filling up the last week of years. ^ 
At last the cup of Israel's apostasy was filled, and 
they were left in blindness, while the apostles 
turned to the Gentiles, that out of all nations God 
might take a people for his name; and "so all 
Israel shall be saved." The overthrow and the 
perpetual scattering of the Jev/ish people is de- 
scribed in the closing words of the chapter: — 

And for the overspreading of abominations he shall 
make it desolate, even until the consummation, and that 
determined shall be poured upon the desolator.2 

There is no occasion for doubt as to what is 
intended by the words " desolator " and "abomi- 

iHeb. 1:3. 3 Dan. 9 : 27, margin 



THC S?WCTU7^RY. 133 

nations" that make "desolate." Christ refers to 
this very prediction in warning his disciples of the 
coming destruction of Jerusalem: — 

When ye therefore shall see the abomination of desolation^ 
spoken of by Daniel the prophet, stand in the holy place 
(whoso readeth, let him understand:), then let them which 
be in Judea flee into the mountains. 1 And when ye shall see 
Jerusaletn compassed with armies, then know that the de- 
struction thereof is nigh.2 

All are aware that the armies of Rome under 
Titus did surround and destroy Jerusalem a. d. 70, 
thus accomplishing the exact thing foretold by 
Daniel and by Christ. This desolation, the prophecy 
asserts, shall continue until the "consummation," 
and that determined upon the "desolator" shall 
be poured out. As Rome is the " desolator, " we 
inquire what judgment has God determined upon 
that cruel power in the " consummation " .-* Under 
the symbol of a "little horn," the last division of 
Rome, the papacy, is described in Daniel 7, and 
her portion in the consummation is revealed: — 

But the judgment shall sit, and they shall take away his 
dominion, to consume and to destroy it tcnto the end.^ The 
judgment was set, and the books were opened. I beheld 
then because of the voice of the great words which the horn 
spake; / beheld even till the beast was slain, and his body 
destroyed, and given to the burning fiame. * 

This is the desolation that comes on Rome, the 
desolator of Israel, in the consummation. Already 

1 Matt. 24 : 15, 16. 2 Luke 21 : 20. 

3 Dan. 7 : 26. 4 Dan. 7 : 10, 11. 



134 THE SaNCTU?^RY. 

the judgment is set, in the deciding work now going 
on in the sanctuary's cleansing, which began in 1844. 
Already, then, the desolation of Rome is near; for 
the next step following the judgment is to consume 
his dommiofi. The last vestige of the temporal 
dominion of the papacy ended in 1870, when Victor 
Emmanuel, king of Italy, confiscated the states of 
the Church, and the pope has since remained a 
voluntary prisoner in the Vatican, bewailing his 
desolation. 

In that same year, 1870, the papal doctrine of 
' * infallibility " was promulgated. Are not these the 
"great words" Daniel heard the horn speak while 
the judgment was in progress before the Ancient 
of Days } Then the next thing is to consume 
that apostate power in the "burning flame." 
This is the consummation determined upon the 
desolator. Paul calls him the "man of sin," "that 
wicked," "whom the Lord shall consume with the 
spirit of his mouth, and shall destroy with the bright- 
ness of his coming."^ The papal system is the 
culmination of antichristian power, and embraces 
the only "Antichrist" of the last days. His con- 
summation is determined, and the Eastern Ques- 
tion will close his career. 

This application of the prophecy concerning the 
last week of the seventy is so Scriptural and con- 
sistent that it is painful to mention the perverse 
disposition often shown to deny it, in order tena- 
ciously to maintain a contrary theory. There are 

i2Thess. 2:3. 8. 



THE ST^NCTUARY. 135 

some who, in the most arbitrary and illogical 
manner, entirely disconnect the seventieth week 
from the sixty-nine weeks, and carry it forward 
some eighteen hundred years, and then invent a 
series of impossible persons and events in a future 
time to meet certain conditions which are supposed 
to be coming. Rarely is a more open attempt 
made to wrest Scripture in conformity to a mere 
opinion. With some slight variations, all the 
advocates of this theory admit that the sixty-nine 
weeks ended about the time of the first advent; 
and yet they claim that the seventieth week has 
not yet commenced. Over eighteen hundred years 
are inserted without the least shadow of excuse, in 
order to make the events of the last week come 
in to support their theory of a future restoration 
of Israel. 

Not one of these persons can point to an intima- 
tion in the prophecy that the seventieth week 
should not immediately follow the sixty-ninth. 
The fact that it is one of the "seventy," instead 
of standing entirely alone, would of itself be suffi- 
cient evidence that it was connected with them as 
part of the series, even though it cannot be shown 
that the events took place in that age. But no 
such difficulty exists. The fulfilment of every 
event mentioned is easily identified in well-known 
and important events of the few years subsequent 
to the appearing of the Messiah. His crucifixion 
in the midst of the week, and the rejection of the 



136 THE S7^NCTU7\RY. 

Hebrew nation at its close, exactly correspond with 
the prophecy. The later desolation of the city 
by Rome is a historical fact of universal knowl- 
edge. And yet the advocates of this theory will 
make the sixty-nine weeks extend to the very time 
when Christ came into the world, and then pass 
over every event in his ministry; pay no attention 
to his death; make no mention of the new cove- 
nant, which Paul asserts was made with Israel; 
disregard the rejection of the Jewish nation; leave 
out everything connected with the destruction of 
Jerusalem and the scattering of the Jews; pass by 
Rome and all matters for eighteen centuries as 
too trivial for notice, in order to bolster up their 
baseless theory concerning the return of the Jews, 
Israel, etc. 

To carry out this idea, they have to manufac- 
ture a new "desolator, " some unheard-of "Anti- 
christ," some awful monster of oppression, who is 
yet to arise, and make a covenant with the Jews, 
and then turn about and destroy them. Some look 
for another Napoleon to fulfil these frightful dreams; 
others surmise that some Russian autocrat will be 
the man; still others think the long-dead Nero of 
Rome will live again to accomplish their predic- 
tions; and lastly some unknown Syrian king is 
expected by a few. None of these crude, fanciful, 
extravagant ideas will be entertained, if the easy, 
natural method of connecting the last week with 
the preceding ones is adopted. True, it will de- 



THC ST^NCTUTXRY. 137 

stroy an argument used to uphold the future res- 
toration of national Israel; but that theory is not 
really strengthened by such an unnatural thing as 
interjecting two millenniums between the sixty- 
ninth and seventieth weeks. 

At every step in its development, there is har- 
mony in the divine plan. We have now exam- 
ined briefly the sanctuary and its cleansing. At 
each unfolding of the subject have appeared facts 
corresponding with what ^ve have found from a 
multitude of sources; namely, that we have reached 
the "last days;" that the work of Christ in the 
pardon of sin is all done in heaven before his sec- 
ond advent to this earth; that he will not restore 
Jerusalem nor Palestine; that the Jews will not be 
gathered again; that the dream of a future age for 
the conversion of the world is a monstrous fable, 
invented by the father of lies to deceive a careless 
world and a sleeping church; that the fulness of the 
Gentiles is about come; that true Israel will soon 
be numbered and saved; and that even now their 
cases are passing in review in the true sanctuary. 

It is unnecessary to say more to convince any one 
who reads thus far that we are rapidly reaching a 
crisis for which the mass of mankind are unpre- 
pared. Everything in this world, both political 
and religious, is tending toward the solution of 
the Eastern Question. Is it in connection with 
that grim horror that the hopes of a deluded world 
will be blasted ? While looking to Jerusalem as 



138 THE SHNCrU?TRY. 

the center from which universal peace on earth is 
to proceed, will it be the scene of the most terrible 
war ever known among men ? One thing is cer- 
tain; true Israel will not look to the East for the 
fulfilment of their hopes. They look above; they 
look not to old Jerusalem, but to the New Jerusa- 
lem; not to Palestine, but to the new earth. While 
the closing work in the sanctuary is going forward, 
they will be seeking meekness and righteousness, 
so that their * ' sins may be blotted out, when the 
times of refreshing shall come from the presence 
of the Lord; and he shall send Jesus Christ, which 
before was preached unto you; whom the heaven 
must receive until the times of restitution of all 
things, which God hath spoken by the mouth of 
all his holy prophets since the world began. "^ 

1 Acts 3 : 19-21. 



Chapter Nine. 



THE KINGDOM Or CHRIST. 

^ROMINENT among the promises of Israel are 
those that relate to the kingdom of Christ, 
and his reign on the throne of David. Ow- 
ing to a misunderstanding of the term " Israel," also 
to wrong views of the "promised land" and the 
sanctuary, many think that Christ will yet establish 
his throne at Jerusalem, in the land of Palestine, 
and that his kingdom will be gradually extended 
thence, until, during a millennium of peace, all the 
world will be brought in loving homage to his feet. 
If the theory just stated is correct, the Eastern 
Question must be involved in it; for at present a 
false religion is held by the government in control 
of Jerusalem and the land of Judea. In fact, many 
anticipate that when the Turk is subdued, the 
world will have peace, so that the nations can 
"beat their swords into plowshares, and their 
spears into pruning hooks," and thus the millen- 
nium will be brought in. Some of these conclu- 
sions have already been disproved. We have found 
that the Hebrew people will never be a nation 
again, and that the promises do not apply to them. 

L139] 



I40 THE KINGDOn Or CHRIST. 

It has also been shown that true Israel, to whom 
the promises are given, will not receive their inher- 
itance in the present world, but in a "world to 
come." Further, we have learned that Christ is 
now finishing his work as priest in the heavenly 
sanctuary, which brings the close of probation to 
all mankind. Finally, that the "fulness of the 
Gentiles " and that of true Israel occur at the same 
time, but that one is the opposite of the other. 
These facts alone would show that Christ's king- 
dom will not be set up on this earth. But there 
are independent promises which pertain to this 
special topic, and these will repay examination. 
In order to remove all doubt, let it be distinctly 
stated that our position is that the reign of Christ 
on David's throne is to be in the new earth, and not 
on any part of this present world. One of the most 
popular opposite views was forcibly and eloquently 
expressed by the honored president of the National 
Woman's Christian Temperance Union, Miss Frances 
E. Willard, in her address before the annual conven- 
tion of 1887, at Nashville, Tenn., and reported in 
the Union Signal, their official organ, under date of 
Dec. I, 1887, as follows: — 

The Woman's Christian Temperance Union, local, State, 
national, and world-wide, has one vital, organic thought, 
one all-absorbing purpose, one undying enthusiasm, and 
that is that Christ shall be this world's king: — yea, verily, 
THIS world's king in its realm of cause and effect, — king of 
its courts, its camp, its commerce, — king of its colleges and 



THE KINGDOM Or CHRIST. 141 

cloisters, — king of its customs and its constitutions. . . . 
The kingdom of Christ must enter the realm of law through 
the gateway of politics. . . . We pray Heaven to give 
them [the old political parties] no rest . . . until they shall 
. . , swear an oath of allegiance to Christ in politics, and 
march in one great army up to the polls to worship God. 
. . . There is just one question that every Christian 
ought to ask: What is the relation of this party, this plat- 
form, this candidate, /<? i/ie setting up of Christ's kingdom on 
the earth ? How does my vote relate to the Lord's prayer ? 
. . . Our prayers are prophets, and predict this day of glad 
deliverance as being at the door. . . . To-day Christ sits 
over against the ballot-box, as of old he sat over against the 
treasury, attd judges men by what they cast therein. 

Hundreds of thousands of earnest Christian 
women all over the world tacitly, if not openly, 
endorse the policy and principles set forth in the 
foregoing extract. So far as we know, Miss Wil- 
lard does not advocate the idea that Christ will 
reign personally in this world, at Jerusalem or any- 
where else. Probably her thought is that he will 
reign by proxy, and administer his law through 
some human organization. But others who expect 
the kingdom of Christ to be set up in this world 
teach that Christ will come in person, and begin 
his reign in Jerusalem, although they may differ 
with the plan proposed by the W. C. T. U. for 
bringing it about. Some look for the return of the 
Jews and the subjugation of the Turks as necessary 
preliminary steps. It is not the purpose in this 
work to discuss all or any of these various theories 



142 THE KINGDOn Ot CHRIST. 

at much length; they are cited only as showing the 
wide-spread expectation that in some way Christ is 
to reign over the nations of this world. 

Our first appeal for proof on this subject is to 
the words of Christ himself, before Pilate. "Art 
thou the King of the Jews ? " is the direct question. 

Jesus answered: My kingdom is not of this world. If 
my kingdom were of this world, then would my servants 
fight, that I should not be delivered to the Jews; but now is 
my kingdom not from hence.i 

Please compare this statement of the King with 
the quotation from the W. C, T. U. president. 
He declares that his kingdom is not of this world. 
She declares that he shall be this world's king. 
Both cannot be true. The issue between them is 
not one of method, but of fact. One organization 
may vote for it, another fight for it, and still 
another preach about it; but all of them together 
cannot succeed, for the simple reason that his 
"kingdom is not of this world. " His throne will 
not be set up at Jerusalem, or at any other place 
in this world. All the "undying enthusiasm" of 
men and women will fail to change the eternal 
plan and purpose of God, as set forth so clearly in 
his word. This theory is one of the great delu- 
sions of the age, and is destined to bring infinite 
trouble and sorrow. 

ijohn i8 : 33, 36. 



THE KINGDOn Ot CHRIST. 143 

A MONSTROUS FABLE. 

Perhaps the reply will be made that Christ 
referred to moral condition instead of locality, and 
that the people will finally become so changed, 
either by politics and the ballot-box, or by the 
preaching of the gospel, that he will reign over a 
converted world. But we inquire. Where is the 
evidence of such a transformation } Does the Bible 
tell us of a time when the way to destruction will 
be so strait and narrow that none can find it, or at 
most but few, while the way to life will become so 
broad and easy that the multitude will walk therein ? 
Does it say that before the harvest comes, all the 
tares will become wheat ? Does it state that 
Christ's followers will become a vast majority, 
while the wicked will be only a "little flock"? 

The entire Bible is squarely against the doctrine 
of a world's conversion. Common observation dis- 
proves it. Education is not religion. Civilization 
is not true Christianity. Culture is not conversion. 
The antediluvians had wealth; the people of Sodom 
had riches and leisure; the Hebrew nation had an 
imposing religious service; Greece and Rome had 
culture and power. To-day all these favorable cir- 
cumstances are found in a portion of the world, but 
the possessors of these blessings are not made meek 
and contrite. That God has many true witnesses 
both in word and in deed, we are glad to maintain ; 



144 THE KINGDOn Or CHRIST. 

but that the mass of men are morally improving we 
doubt, and that the world will ever be converted we 
deny. 

A MAGNIFICENT OFFER. 

Returning to the subject of Christ's reigning in 
this world, we find another occasion when an 
"absorbing purpose" was manifested in this mat- 
ter. Satan himself was determined that Christ 
should receive the kingdom of this world. To 
accomplish his design, he resorted to "politics." 
He made a most generous offer; first, he showed 
Christ all the kingdoms of this world and the glory 
of them, and then agreed to transfer his own title 
to all these possessions in return for a very small 
political favor; "just worship me, and all shall be 
yours." Never did wily candidate manifest greater 
concern for the suffering public, than was mani- 
fested on that occasion. Here was a bribe une- 
qualed in the annals of time — not simply a " king- 
dom for a horse," but a world for a word. This 
opportunity was spurned with the stern command, 
"Get thee behind me, Satan." Only by the cross 
could he win the world — not the present world, 
but the "world to come." Only by that same 
cross can men to-day be won for the kingdom of 
Christ in that better land. Political methods will 
never prepare a single soul for that inheritance, 
nor install Christ as king. He will dwell in the 
humble, contrite heart which trembles at his word, 



THC KINGDOn Or CHRIST. 145 

but not in a heart which through poHtical intrigues 
or governmental laws is forced into a hypocritical 
profession. 

Satan is still the god of this world, and if he can 
now induce the people to receive the kingdom, it 
will be on the same terms held out to Christ. Let 
all who have "one organic thought" to make 
Christ this world's king, be careful lest they wor- 
ship Satan in the attempt. 

The claim may be put forth that while it would 
be inconsistent for Christ to receive the kingdom 
from Satan, his enemy and rival, it would be 
acceptable if presented as a voluntary endowment 
from his friends. In answer to this, notice the 
following scripture: — 

Then those men, when they had seen the miracle that 
Jesus did, said, This is of a truth that prophet that should 
come into the world. When Jesus therefore perceived that 
they would come and take him by force, io 7nake him a king, 
he departed again into a inountain himself alone A 

Here was just such zeal as many now manifest. 
They were ready to crown Christ- king of the world, 
while they would shut him out of their hearts. 
Ambition may lead to extraordinary exertions to 
win the world for Christ, and yet refuse to hear 
his word saying, ' ' My kingdom is not of this 
world." In olden times, he left the professed 
friends who so mistook the nature of his work ; 
will he not to-day leave any person or organiza- 
tion that persists in the same course ? The whole 

10 IJohn 6 :i4, 15. 



146 THE KINGDOM Or CHRIST. 

theory is wrong. In the new earth Christ will 
have his kingdom, and Israel will then be "joint- 
heirs" with him. He is indeed "The King of the 
Jews," or " King of Israel; " but all are invited to 
become Israel, and share in the glory that belongs 
to the sons of God. "Whosoever will, let him 
come." 

THE THRONE OF DAVID. 

Much of the confusion existing on the subject of 
Christ's kingdom is due to another serious error; 
namely, a failure to distinguish between the present 
position of Christ on the Father's throne, and his 
future reign on his own throne. It may not be 
necessary to conclude that there are actually two 
separate thrones; but the fact that Christ reigns at 
two different times under changed conditions can- 
not be denied. One text directly bearing on this 
point will be sufficient: — . 

To him that overcometh will I grant to sit with me in my 
throne, even as I also overcame, and am set down with my 
Father in his throne. i 

For convenience in distinguishing these separate 
positions, we will call the present one the throne 
of the Father, and the future one the throne of 
Christ, or use equivalent expressions. 

We are assured that when Christ ascended to 
heaven, he sat down at "the right hand of God."^ 
His office while thus sitting with the Father is thus 
described: — 

1 Rev. 3:21, 8 Mark 16 : 19, 



THE KINGDOM Ot CHRIST. 147 

Now of the things which we have spoken this is the sum : 
We have such an high priest, who is set on the right hand 
of the throne of the Majesty in the heavens; a minister of 
the sanctuary, and of the true tabernacle, which the Lord 
pitched, and not man.i 

Christ is now a priest in the true sanctuary in 
heaven, at the right hand of God, fulfilhng the 
Scripture, ' ' Thou art a priest forever after the 
order of Melchisedec. " ^ Concerning this man who 
was a type of Christ, we read that he was *' king 
of Salem, priest of the most high God. "^ He 
was both king and priest, and so could represent 
the present work of Christ as both king and priest. 

David was a mighty king, but he was not a 
priest. He was of the tribe of Judah, while to the 
tribe of Levi belonged the priesthood. Hence 
David could not be a type of Christ's present reign 
as priest. When the time comes for Christ to sit 
on David's throne, his work as priest will be done. 
There will be no priesthood on the throne of 
David, no offering of the sacrificial blood, no 
atonement in the sanctuary, no work of mediator or 
advocate. No one' can be saved without Christ's 
ministry in these matters; hence it will be readily 
seen that probation will close when the change is 
made. No single sinner can be converted after 
Christ takes the throne of David; for there will 
then be no priest to bear his sins and make atone- 
ment for them. In view of this fact, we may be 

1 Heb. 8:1,2. 2 Heb. 7 : 17. » Heb. 7 : i. 



148 THC KINGDOn Or CHRIST. 

devoutly thankful that no human power can make 
him king of this world; for that would close the 
destiny of all the race immediately. Can any one 
fail to see the terrible mistake of expecting the 
world to be converted after Christ begins his reign 
on David's throne ? 

We are not left to human deductions, however 
logical they may be; but the word of the Lord 
bears direct testimony as to what will take place 
when Christ leaves his present position and office 
as priest on the Father's throne: " T/ien cometJi 
the end, when he shall have delivered up the king- 
dom to God, even the Father.'" The "end" of 
what } — The end of his work as priest; the end of 
probation; the end of this present age; the end of 
all human kingdoms; the end of all who obey not 
the gospel. How strange that what the Lord calls 
the "end," men are expecting to be the "begin- 
ning" of a better age; the "beginning" of the 
millennium; the "beginning" of the world's con- 
version. 

Evidence to show the true nature of Christ's 
kingdom and refute the false theories taught con- 
cerning it, is so abundant, that in citing it there 
may be danger of hiding the simple truth already 
so clearly seen. Go carefully over still another 
line. In Revelation we read: — 

And the ser>enth angel sounded; and there were great 
voices in heaven, saying, The kingdoms of this world are 

li Cor. 15: ?4, 



THE KINGDOn Ot CHRIST. 149 

become the kingdoms of our Lord, and of his Christ; and 
he shall reign forever and ever.i 

And again : — 

But in the days of the voice of the seventh angel., when 
he shall begin to sound, the mystery of God should be 
finished, as he hath declared to his servants the prophets.2 

Putting these two texts together, we see that 
the mystery of God is finisJied, and Christ receives 
the kingdoms of this zvorld, at the same time ; 
namely, under the sounding of the seventh angel. 
What is the "mystery of God"? An answer is 
found by comparing a few statements of the 
apostle Paul: — 

Now to Him that is of power to stablish you according 
to my gospel, and the preaching of Jesus Christ, according 
to the revelation of the mystery, which was kept secret since 
the world began. ^ 

Here we learn that the gospel is the mystery. 
The same fact is stated in other words: — 

And for me, that utterance may be given unto me, that 
I may open my mouth boldly, to make known the mystery 
of the gospel. * 

In another place Paul speaks of the ^^ mystery 
of his will.''' There can be no doubt that the 
"mystery of God" is the "will" of God, as mani- 
fested in the gospel. Now we can draw our con- 
clusion; under the sounding of the seventh angel, 
the "mystery of God," the gospel, is finished; and 
at the same time the kingdoms of this world are 

iRev. 11:15. 3 Rev. 10:7. i Kom. 16:25, 

«Eph. 6: 19. 



15© THE KlNGDOn Or CHRIST. 

given to Christ; i/ie work of the gospel ends when 
Christ takes his kingdom. 

We invite the reader to trace with us another 
path which reaches the same point: — 

I beheld till the thrones were cast down, and the Ancient of 
Days did sit; . . . the judgment was set, and the books 
were opened. ... I saw in the night visions, and, behold, 
one like unto the Son of Man came with the clouds of 
heaven, and came to the Ancient of Days, and they brought 
him near before him. And there was given him dominion, 
and glory, and a kingdom, that all people, nations, and 
languages should serve him; his dominion is an everlastiiig 
dominion which shall not pass away, and his kingdom that 
which shall not be destroyed. i 

Notice here that the judgment precedes the coro- 
nation of CJirist. But the very purpose of the 
judgment is to decide the destiny of all men. There 
can be no reversal of its decisions; hence there can 
be no gospel work performed for sinners — no con- 
version for those pronounced * ' unholy " in that tri- 
bunal. But Christ comes to the Ancient of Days, 
the Father, as the "advocate" of all who have 
received his ministration as priest, and they are 
pronounced "holy." This completes the work of 
Christ in the true sanctuary on the throne of God, 
and he next receives the throne of David over the 
nations of earth. Only those who now receive 
Christ as king in their own hearts, and whose 
names he confesses in the work of cleansing the 
sanctuary, will share in the glory of his kingdom in 
the world to come. " Now is the accepted time; 

1 Dan. 7 : 9-14. 



THC KINGDOn Ot CHRIST. 151 

behold, now is the day of salvation." There is no 
excuse for deception in this matter. Be not misled 
by any theory of a future age, where the conditions 
of salvation will be extended to the race. 

THE NATIONS TO BE DESTROYED. 

The evidence that instead of the world's conver- 
sion, its destruction will follow the setting up of 
Christ's kingdom, is ample and decisive. First no- 
tice the Father's words to the Son in psalm 1 10: — 

The Lord said unto my Lord, Sit thou at my right hand, 
until I make thine enemies thy footstool. The Lord shall 
send the rod of thy strength out of Zion; rule thou in the 
midst of thine enemies. Thy people shall be willing in the 
day of thy power. . . . The Lord hath sworn, and will 
not repent. Thou art a priest forever after the order of 
Melchisedec. The Lord at thy right hand shall strike 
through kings in the day of his wrath. He shall judge 
among the heathen, he shall fill the places with the dead 
bodies; he shall wound the heads over many countries. 

Language has no meaning, if this is not a descrip- 
tion of a terrible ruin. Again we read: — 

I will declare the decree : the Lord hath said unto me. 
Thou art my Son; this day have I begotten thee. Ask of 
me, and I shall give thee the heathen for thine inheritance, 
and the uttermost parts of the earth for thy possession. 
Thou shalt break them with a rod of iron; thou shalt dash 
them in pieces like a potter's vessel.^ 

Similar words are used in Revelation with an 
application which cannot be mistaken for the work 
of the gospel in converting men: — 

1 Ps. a : 7-9. 



152 THC KINGDOM Ot CHRIST, 

And out of his mouth goeth a sharp sword, that with it 
he should smite the nations; and he shall rule them with a 
rod of iron: and he treadeth the winepress of the fierceness 
and wrath of Almighty God. And he hath on his vesture 
and on his thigh a name written, KING OF KINGS AND 
LORD OF LORDS.i 

In the following verses a description is given of 
the dreadful slaughter which accompanies this ter- 
rible manifestation of divine wrath. And all this 
is involved in the change from Christ's office as 
priest to that of king. 

This solemn lesson is taught in parable as well as 
in prophecy: — 

And as they heard these things, he added and spake a 
parable, because he was nigh to Jerusalem, and because 
they thought that the kingdom of God should immediately 
appear. He said therefore, A certain nobleman went into 
a far country to receive for himself a kingdom, and to 
return. And he called his ten servants, and delivered them 
ten pounds, and said unto them. Occupy till I come. But 
his citizens hated him, and sent a message after him, saying, 
We will not have this man to reign over us. And it came 
to pass, that when he was returned, having received the 
kingdom, then he commanded these servants to be called 
unto him. . . . Those mine enemies, which would not 
that I should reign over them, bring hither, and slay them 
before fne.'^ 

Probably no one will dispute the application of 
this parable to Christ and his enemies when he 
comes into possession of the kingdom. 

The parable of the wheat and tares in Matthew 
13 teaches the same thing. Both grow together 

1 Rev. 19: 15, 16. 2 Luke 19 : 11-27. 



THE KINGDOn Ot CHRIST. 153 

till the harvest, and the harvest is the end of the 
w^orld. Then — 

The Son of Man shall send forth his angels, and they shall 
gather out of his kingdom all things that offend, and them 
which do iniquity; and shall cast them into a furnace of 
fire; there shall be wailing and gnashing of teeth. Then 
shall the righteous shine forth as the sun in the kingdom of 
their Father. Who hath ears to hear, let him hear.i 

Certainly these texts do not teach the conver- 
sion of the w^orld. The unmistakable conclusion to 
be drawn from them is that Christ's enemies, 
the finally impenitent, will all be destroyed at his 
coming. 

Reader, Christ will not establish his throne on 
this earth, and reign over a mixed population of 
saints and sinners, thus converting the world. His 
kingdom will be in the world to come, after all 
that do evil are cut off, and only the " meek shall 
inherit the earth. " The testimony on this subject 
is conclusive. When you utter the Lord's prayer, 
asking that his kingdom shall come and his will be 
done in earth as it is in heaven, may you truly 
understand the request, and worship him in spirit 
and in truth. 

GENERAL REMARKS. 

In tracing the Eastern Question thus far, we 
have found much to encourr.ge interest in the Bible 
doctrine on this subject. No discord appears 
between the people, the place, the time, and the 
manner in which the promises of God are to be 

1 Matt. 13 : 41-43. 



154 THE KINGDOM Or CHRIST. 

fulfilled. Such harmony on diverse lines and in 
independent texts is the sure accompaniment of 
truth. Do not confound the work of Christ on the 
Father's throne with something to be done on his 
own throne. Do not confound true Israel with 
national distinctions, and do not mistake promises 
to be fulfilled in the world to come for something 
to be done in this present world. In the crisis 
which is approaching, nothing but a correct under- 
standing of these matters can keep any one from 
the ruin to come when the Eastern Question is 
finally settled. In succeeding chapters we will 
learn this more clearly. 



Chaptep Ten. 



THE DOOM or TURKEY. 

THE Eastern Question centers in Turkey, but 
it involves the world. Turkey has long been 
known as the "Sick Man of the East," and 
one of the anomalies of the situation is that a gov- 
ernment derisively termed the "Sick Man" should 
be able to keep the other European nations such 
anxious watchers by his bedside, not as loving 
friends, soothing his closing hours, but as inter- 
ested beneficiaries in his mortgaged estate, seeking 
to realize as large a share as possible when fore- 
closure is made, and his estate is torn into frag- 
ments by rival claimants. Turkey is the "bone 
of contention " about which the other powers are 
growling. To that point all eyes are turned. 

The Turkish dominions include Palestine and 
Jerusalem, once the home of the Hebrew nation, 
and believed by many to be the place where Christ 
will establish his kingdom on the throne of David. 
Thus the fate of Turkey is a subject of deep 
concern to the religious world. Recent events in 
that direction indicate that a crisis cannot long be 
delayed, and all dread the uncertain result of deci- 

[155] 



IS 6 THE DOOM Ot TURKEY. 

sive action to stop the horrors already in progress. 
Extravagant theories abound, and definite dates are 
set, when it is conjectured that the cHmax for good 
or evil will come. If ever an utterance from the 
Lord was needed, it is now, to bring harmony out 
of these jarring discords. We make no attempts 
on the lines that have been mentioned; we have 
no figures to present; no prophetic period reaches 
to a later date than 1844, when the 2300 days of 
Dan. 8:14 ended, and the cleansing of the heav- 
enly sanctuary was begun. But may we not find 
in the Bible clear and decisive information, without 
falling into the error so often witnessed of straining 
a text to fit a theory ? Thus far we have found 
the Scriptures harmonious. Let us then listen still 
further to the words of inspiration. 

No reader of God's word will forget that ancient 
nations are frequently mentioned by name in the 
prophetic writings. Babylon, Egypt, Assyria, Per- 
sia, Grecia, Judea, and others are familiar Bible 
words, and the predictions concerning each have 
been accurately fulfilled. More modern nations, 
like Rome and its ten divisions, embracing many 
European states, are clearly represented by various 
symbols. May we not therefore expect some men- 
tion to be made of Turkey, the stronghold of a 
false religion, and an important factor in the wel- 
fare and peace of mankind ? The modern name 
"Turkey" is not found in the Bible; but the gov- 
ernment, territory, and people are there described. 



THC DOOM or TURKCY. 157 

Prophetic expositors are agreed that Mohammed- 
anism, which had its rise in the wastes of the Ara- 
bian desert, is symbolized in Revelation 9 by smoke 
that arose out of the bottomless pit; and the rude 
Saracen warriors, by devastating hordes of locusts. 
These swarming myriads were finally consolidated 
into governmental form by Othman, from whom 
the title Ottoman Empire is derived. Under this 
and subsequent leaders, they became a mighty 
power, finally subjugating the Eastern Empire of 
Rome, including a portion of Europe, with the city 
of Constantinople, and much of Western Asia with 
the important historical city of Jerusalem. The 
prophecy alludes to this conquest in Rev. 9:14, by 
the name of the chief river of that region, the 
Euphrates. 

For more complete information concerning the 
recent history of Turkey, we turn to Daniel 11. 
This is a literal prophecy of great interest, where, 
under the title "king of the north," the same 
power is represented. To show clearly that this is 
the correct application, let us consider a few points 
in the prophecy where the term is used. From 
Dan. 10:1 we learn that this information was 
given by an angel, evidently Gabriel, in the third 
year of Cyrus, king of Persia. From that period 
the prophecy is continued in chapter 11. After 
stating that he had ministered during the reign 
of a former king, Darius, the angel turns to the 
future; — • 



158 THE DOOn or TURKEY. 

And now will I show thee the truth. Behold,' there shall 
stand up yet three kings in Persia; and the fourth shall be 
far richer than they all : and by his strength through his 
riches he shall stir up all against the realm of Grecia.' 

The expression to "stand up," as used in this 
verse, means to come to the throne, to reign in 
the kingdom. The same expression occurs several 
times in the prophecy, and is always used in the 
same sense. From history we learn the names of 
the four kings which successively followed Cyrus on 
the Persian throne : Cambyses, Smerdis, Darius, 
and Xerxes. The last is called Ahasuerus in the 
Bible account in the book of Esther. His famous 
expedition against Grecia, with an army of over 
5,000,000, is recorded by the historian Herodotus. 
This huge invasion was successfully repelled by 
the mere handful of Grecian heroes, and the 
account of it forms one of the most thrilling 
chapters in the record of this world's strife. Every 
schoolboy knows the story. 

Having introduced the kingdom of Grecia, the 
prophecy now proceeds with that rising power 
under Alexander: — 

And a mighty king shall stand up, that shall rule with 
great dominion, and do according to his will.2 

This tells the entire story of Alexander's con- 
quests. The next verse records his fall: — 

And when he shall stand up, his kingdom shall be broken, 
and shall be divided toward the four winds of heaven; and 

1 Dan. 11:2. s Dan. 11:3. 



THE DOOn or TURKEY. 159 

not to his posterity, nor according to his dominion -which 
he ruled; for his kingdom shall be plucked up, even for 
others besides those. 

Soon after Alexander's death, in the prime of life 
and the fulness of power, the territory over which 
he had ruled was divided among his four leading 
generals. Thus the kingdom was divided into four 
parts "toward the four winds of heaven." One 
portion was toward the north, and one toward the 
south. These two portions are repeatedly men- 
tioned in the rest of the chapter; but nothing is 
said of the others, toward the west and toward the 
east, for the latter were soon incorporated in the 
dominion of the "king of the north." 

From this it will be seen that the power called 
the "king of the north" must be the one which 
occupies the northern portion of Alexander's em- 
pire. Many mistake here, thinking Russia is the 
nation specified. It is true that Russia is a north- 
ern power, and is connected with the Eastern 
Question; but its territory was not included in 
Alexander's dominion, which was divided according 
to the prophecy, and as we must be guided by the 
prophecy in looking for the territory and govern- 
ment indicated, Russia cannot be the " king of the 
north." 

Turkey now occupies the northern division of 
the Grecian Empire; therefore Turkey is the " king 
of the north " when the prophecy comes down to 
modern time?, Passing over the various conflicts 



i6o THE DOOn or TURKEY. 

mentioned in the chapter, we notice particularly 
verse 41, where the " king of the north " is seen in 
possession of "the glorious land," evidently refer- 
ring to Palestine, which, as all know, is now a part 
of the sultan's realm. The next two verses speak 
of the partial conquest of Egypt, elsewhere in this 
prophecy called " the king of the south. " 

But tidings out of the east and out of the north shall 
trouble him: therefore he shall go forth with great fury to 
destroy, and utterly to make away many.i 

Here is additional evidence that the ' ' king of 
the north " is Turkey, and not Russia. Notice 
that "tidings out of the north" trouble the "king 
of the north." Now if Russia were the "king of 
the north," how could tidings out of the north 
trouble him ? There is no hostile power north of 
Russia, there can be none; for the Russian posses- 
sions extend to the Arctic Ocean. Therefore no 
tidings from the north of Russia can ever trouble 
Russia. But with Turkey all is different. Here, 
as already shown, is the country called "the king 
of the north" in the primary division, which must 
govern the use of the term; and from Turkish soil 
we look north to see the source whence tidings 
of trouble come. Our eye immediately rests on 
Russia. Everybody knows that from that source 
disquieting tidings are wafted to Constantinople on 
every breeze. Russia greatly desires Constantino- 
ple and the territory now held by Turkey. These 
are facts of common knowledge and comment all 

1 Dan. II : 44. 



THE DOOn or TURKEY. i6i 

over the world; therefore any direct proof on this 
point is superfluous. Indeed, the Eastern Ques- 
tion has grown up out of this desire on the part of 
Russia and the unwillingness of the other powers 
of Europe to have it gratified. As a natural result, 
complications and jealousies arise. 

Harassed by his enemies on all sides, the Turk, 
according to the prophecy, goes "forth with great 
fury to destroy and utterly to make away many. " 
If this refers to a war declared against his trouble- 
some neighbors, the "Crimean War" is an exam- 
ple of reckless wrath on the part of Turkey; for 
had not England and France interposed in his 
behalf, his destruction would have terminated his 
folly. 

Only one result seems possible under the present 
circumstances of Turkish atrocities in the East: 
England and the other powers will no longer main- 
tain the cause of Turkey against Russia, and the 
Turk will soon be driven from Europe. Already 
this course is agitated and recommended as the 
only solution to the difficulties. It needs no pro- 
phetic eye to see that Turkish days in Europe are 
about numbered, not only in the plan of God, 
but in the course of human events. Driven from 
Constantinople, where will the sultan take up his 
abode .-' Jerusalem is the most available place 
in his Asiatic possessions, and thither he will 
go. This is made sure by the next verse of the 
prophecy : ' ' And he shall plant the tabernacles 



1 62 THE DOOn or TURKEY. 

of his palace between the seas in the glorious holy 
mountain." Jerusalem, between the Dead Sea 
and the Mediterranean, is the place of the glorious 
holy mountain, Mount Zion. Therefore it seems 
certain that the last stand of the Turkish power 
will be at Jerusalem. 

One more statement of the divine messenger will 
close the story of Turkey in prophecy : ' ' Yet he 
shall come to his end, and none shall help him."^ 
In vain he seeks shelter at Jerusalem, the "holy 
city." Those who have hitherto helped him, "help 
him" no more, and he comes to an "end." This 
is the doom of Turkey. Its reign of lust and mur- 
der is to "end." Its false religion, issuing like 
"smoke out of the bottomless pit," will ascend 
up as "smoke" before the gale. Jerusalem will 
be the scene of its final ruin. While the cross 
of Jesus of Nazareth, borne in sorrow and shame 
from Jerusalem's gate to Calvary, will stand for- 
ever, the crescent of Mohammed will sink forever 
beneath the walls of that same apostate city. The 
final slaughter of the wicked will take place where 
once the Lamb of God was led to the slaughter. 
O Jerusalem, many have been thy woes since that 
dreadful day when thy people cried, "His blood 
be on us and on our children;" but more fearful 
still will be thy doom in the final battle of the 
"day of the Lord." 

We pause a moment before continuing the 
prophecy to remark that the Bible does not give 

1 Dan. II : 45. 



THE DOOn or TURKEY. 163 

the exact date when these events will take place. 
While all must realize that the end of the Turk 
is near, we need not be surprised if the present 
violent agitation is calmed, and that a little longer 
matters go on in the old way. Should this be the 
case, it will not in the least disprove the prophecy, 
nor overthrow the argument and conclusions based 
thereon. All we claim is, that sooner or later these 
things will be done as set forth, and that present 
indications make it at least probable that the end 
of Turkey is near. 

MICHAEL THE PRINCE. 

The prophecy we have considered does not close 
with Daniel 11, but is continued into chapter 12. 
Our last view was the " end " of Turkey. Now we 
turn to notice the condition of other nations as 
set forth in the next verse. The first sentence is, 
"And at that time shall Michael stand up." The 
"time " referred to is when Turkey's " end " comes. 
Something else occurs in connection with that 
scene. Michael then stands up. And who is 
Michael .'' He is spoken of by Gabriel in Dan. 
10:13, 3-S "Michael [margin, "the first"], one of 
the chief princes;" and in verse 21 as "Michael 
your prince." In chapter 12:1, after saying that 
" Michael shall stand up," he is described as "the 
great prince which standeth for the children of thy 
people." Turning to Rev. 12:7, we learn that 
Michael was commander of the host in heaven 



1 64 THE DOOn Ot TURKEY. 

which fought against the dragon, or Satan. In Jude 
9 he is called the ' • archangel, " who disputed with 
the devil about the body of Moses. 

All these expressions point to a being higher 
than angels in might and authority. In other 
words, he must be the Son of God. Christ is in- 
deed the " great prince; " he is the •' chief prince." 
He is the one to ' ' stand " for true Israel — Daniel's 
" people " — and make atonement for them in the 
heavenly sanctuary; he is the leader in the war 
against Satan; he has the power of life, and there- 
fore could raise Moses from the dead, notwithstand- 
ing the devil's protest; he is the archangel; he is 
the "Lord himself," who "shall descend from 
heaven with a shout, with the voice of the archan- 
gel, and with the trump of God; and the dead in 
Christ shall rise first. "^ Summing up these state- 
ments, we learn that the Lord is the archangel, and 
that the archangel is Michael; therefore the Lord 
is Michael, or Michael is Christ. 

Thus we learn that at the time when the * ' king 
of the north," or Turkey, shall come to his end 
at Jerusalem, with none to help him, Christ shall 
"stand up" in heaven. We have already noticed 
that in this prophecy the expression "stand up" 
denotes kingly authority, taking the throne to 
reign. We quote the words again : ' ' Behold, 
there shall stand up yet three kings in Persia; " 
' ' and a mighty king shall stand up; " " and when 
he shall stand tip, his kingdom shall be broken. " ^ 

1 1 Thess. 4: 16. 2 Dan. ix : 2-4. 



THE DOOn or TURKEY. 165 

In all these cases the term is readily understood 
to refer to the time when these earthly potentates 
came to the throne. It means the same when it is 
applied to Christ, or Michael. When he ' ' stands 
7(p," it will be to receive from his Father the king- 
dom, the throne of David, in the world to come. 
As shown in a preceding chapter, Christ is now our 
high priest on the throne of his Father. But when 
this prophecy is fulfilled, and Michael "stands up," 
or takes his own throne, it will conclude his work 
as priest and advocate on the Father's throne, 
where he now ministers pardon and strength to 
all who seek his favor; it will close the probation 
of the human race, seal the eternal destiny of all 
men by the decree of the judgment, and bring the 
dashing in pieces of the nations like a potter's 
vessel. 

A TIME OF TROUBLE. 

In harmony with the conclusions drawn from 
other sources, we now present direct and positive 
assertion from the prophecy; for the next state- 
ment, speaking of the time when this change is 
made in Christ's ministry, is, ' * And there shall 
be a time of trouble, such as never was since there 
was a nation even to that same time. "^ Notice 
that this time of trouble comes on the nations. 
This text does not speak of the same time nor the 
same class of people mentioned in the "great tribu- 
lation" of Matt. 24: 21. The latter refers to the 

I Dan. 12 : i. 



1 66 THE DOOn Or TURKEY. 

true people of God, the elect, during the perse- 
cutions of the Dark Ages, when the church fled 
into the wilderness for 1260 years. The time of 
trouble spoken of in Dan. 12:1 is an entirely dif- 
ferent matter, and is still future; for it comes when 
"the king of the north " reaches his end, and when 
Christ takes the throne of David. This, too, comes 
upon the wicked nations, while the same verse says 
the people of God are "delivered." This is the 
time for the "fulness of the Gentiles" and also for 
the "fulness" of true Israel. There is no neces- 
sity for confounding these things. 

Our investigation has led to a conclusion of sol- 
emn import. A chapter of awful horror is yet to 
be written in the history of this world, and then 
"The End" may be placed on the last page, and 
the volume closed. No previous time of trouble 
— not even the flood, nor the destruction of an- 
cient Jerusalem — can compare with the one to be 
ushered in when Michael stands up. God in mercy 
reveals these things in advance, in order that all 
may flee to the city of refuge. The present and 
approaching disasters of Turkey are the dying cries 
of the " Sick Man " to a perishing world. His end 
brings the end to all the nations, the end of the 
day of salvation, the end of the harvest. While 
the angry nations are demanding the immediate 
punishment of Turkey, and the close of the East- 
ern Question, which will engulf the earth in ruin, 
God is still holding the winds of strife a little 



THC Doon or turkey. 167 

longer, so that the world may be warned, and the 
remnant of true Israel gathered out and sealed for 
his kingdom. While so many religious teachers, 
no doubt with honest intentions in most cases at 
least, are bending every energy to make Christ this 
world's king, and so close the door of hope to every 
unconverted person, Jesus is still waiting, in order 
that he may finish the " mystery of God, " "cleanse 
the sanctuary," and "stand" as advocate for his 
people Israel before the Father's throne. Then, 
when the time of trouble bursts upon the nations, 
his ' ' people shall be delivered, every one that shall 
be found written in the book." 

Reader, is your name in the Lamb's book of life ? 
Are you one of the Israel of God ? Will the Great 
Prince stand for you in the judgment ? Will he 
deliver you in the time of trouble ? Will you sit 
on his throne in the world to come ? Let the mut- 
terings of the coming storm over Turkey and the 
Eastern Question cause us to seek shelter beneath 
the wings of Him who says, " Come unto me, and 
I will give you rest." It is not fanaticism which 
points out these dangers to a careless world and a 
lukewarm church. These are not the vagaries of 
human theories, but the truth of the living God 
has been presented. Line upon line we have traced 
the very words of inspiration; and the conclusions 
in each case are the logical results of the facts 
set forth in the Scriptures, and in perfect harmony 
every voice from Genesis to Revelation attests that 



1 68 THE DOOM Or TURKEY. 

here is the sohd rock, the sure foundation, for the 
world to come. 

ARMAGEDDON. 

Still another portion of Scripture particularly 
describing the doom of Turkey and the accompany- 
ing ruin to all the world, is found in Rev. i6 : 12-21. 
In this connection we will dwell only on those 
features which have already been discussed, reserv- 
ing others to a later chapter. Attention has been 
called to the fact that the rise of the Ottoman 
Empire was symbolized in Revelation 9 by the great 
river Euphrates. In chapter 16 : 12 is sketched 
the decline of the same government, represented by 
the same symbol: — 

And the sixth angel poured out his vial upon the great 
river Euphrates; and the water thereof was dried up, that 
the way of the kings of the East might be prepared. 

This application is so consistent, and so gen- 
erally acknowledged, that it is unnecessary to offer 
further proof. Here, then, is Turkey, particularly 
in its Asiatic possessions, watered by the Euphrates 
River. Waters, when taken as a symbol, denote 
people, nations, etc. ^ Therefore the drying up of 
the river Euphrates must indicate the gradual 
shrinking of the sultan's dominions. Already the 
European possessions of Turkey have dwindled 
away to nearly one third their original area, and 
still the process goes on, and the day cannot be 
far distant when it will no longer have a foothold 

1 Rev. 17 : 15. 



THE DOOn or TURKEY. 169 

on the soil of Europe. Then the sultan will be 
obliged to move over into Asia, and this is what the 
prophecy of Daniel affirms that he will do. Even 
then the consumption will go on until the territory 
watered by the Euphrates will also be wrenched 
from his grasp, and he will have come to his end. 
This absorption of the Turkish possessions will 
arouse the hostility or cupidity of all nations, and 
their respective military forces, now training for 
that very emergency, will be called into action. 
It is distinctly stated in the prophecy that the dry- 
ing up of the Euphrates prepares the way for the 
kings of the East. This is the Eastern Question, 
and the crisis will surely come. 

From verse 14 we learn that the whole world 
will be involved. ' ' The kings of the earth and of 
the wJiole tvorld'' will thus be gathered to Palestine 
"to the battle of that great day of God Almighty." 
"And he gathered them together into a place 
called in the Hebrew tongue Armageddon." This 
name is applied to the region called the plain of 
Esdraelon, watered by the river Kishon, and over- 
looked by the hills of Megiddo. Here is one of the 
famous battle-fields of ancient times; and here on 
its blood-soaked soil will be gathered the warlike 
nations of the world in battle array. Here, amid 
the "wreck of matter and the crash of worlds," 
will be fought the battle of the great day of God 
Almighty, and the nations will be broken in shivers 
like a potter's vessel. Like chaff from the summer 



I70 THE DOOM Or TURKEY. 

threshing-floor will the kingdoms of this world be 
blown away by the gale, in order that this earth 
may be made new for the kingdom of Christ, 
when he shall reign over his people Israel on the 
throne of David. This is the " fulness of the Gen- 
tiles" mentioned by Paul; the "time of trouble" 
mentioned by Daniel; the "beating of the floods" 
on the house founded on the sand, mentioned by 
Christ; the " whirlwind " mentioned by Isaiah. It 
is not with pleasure that these fearful scenes are 
recorded. Some will scoff at the possibility that 
such a catastrophe is impending; but perhaps a few 
will compare the signs of the times with the sure 
word of prophecy, and escape the coming doom. 



Chapter Eleven. 



TURKEY AND RUSSIA. 

IN order that the prophetic statements concerning 
Turkey might not be interrupted, some histor- 
ical facts and opinions of prominent authors and 
poHtical rulers have been reserved for the present 
chapter. The reader is asked to notice carefully 
what is here set forth and also to mark the future 
development of the Eastern Question along these 
lines. 

For several centuries after the death of Mo- 
hammed and his immediate successors, the wild 
hordes of the desert were under no general 
government. At last Othman arose, a leader 
who gathered the scattered factions into some 
system of order, and from him the name ' ' Otto- 
man" has been associated with the Turkish Em- 
pire. The advent of this warrior is mentioned in 
Revelation 9, — a chapter generally understood to 
describe in symbols the progress of this anti- 
christian power. Verse 1 1 says, ' ' And they had 
a king over them, which is the angel of the bot- 
tomless pit." The destructive character of this 
government is shown by the names given it, — Abad- 
don in the Hebrew, and Apollyon in the Greek, — 

[«7i] 



172 TURKEY AND RUSSIA. 

both words signifying "a destroyer" (see margin). 
That the Ottoman Empire fully merits such a title, 
is abundantly proved by past and current history. 
It seems that its mission is to be a scourge and a 
destroyer among the nations of the East. 

According to Gibbon, Othman and his followers 
made their first invasion of the Roman Empire 
in the East, July 27, 1299. The period of their 
incursions without gaining any substantial victory is 
given in prophetic language in verse 5. For " five 
months" they were permitted to "torment" the 
effete and corrupt civilization of the East, but were 
restrained from utterly destroying the established 
empire. In prophecy one day represents a literal 
year; and so the expression "five months," one 
hundred and fifty days, represents one hundred and 
fifty years in literal time. This time ended July 
27, 1449, just a hundred and fifty years from the 
date when Othman entered the empire. During 
this period, the Turks and Greeks were engaged in 
almost constant warfare. 

After the close of the time indicated in the 
prophecy, a radical change took place in the suc- 
cess of the Turkish forces, and in 1453 the city of 
Constantinople fell into their hands, and the Greek 
division of the Roman Empire was overthrown. 
From that time to the present, Constantinople has 
been the capital of the Turkish Empire and the 
center of the Mohammedan religion. This vic- 
torious career is described in the prophecy as 
follows: — 



TURKEY Z^ND RU5SI?\. 173 

Loose the four angels which are bound in the great river 
Euphrates. And the four angels were loosed, which were 
prepared for an hour, and a day, and a month, and a year, 
for to slay the third part of men.i 

By the expression "the third part of men" is 
meant one of the three divisions into which the 
Roman Empire was divided. Constantinople was 
the capital of the eastern portion, and it was this 
part which became the prey of the Turks. 

Notice how definitely the exact time of Turkish 
supremacy is given — an hour, a day, a month, and 
a year. 

As each day stands for a year, and an hour is 
the twenty-fourth part of a day, the actual length 
of time symbolized by this period is 391 years and 
15 days. Add this result to July 27, 1449, when 
the command to "slay" went forth, and we are 
brought to Aug. 11, 1 840. And it is a most 
remarkable fact that on that very day — Aug. 11, 
1840 — Turkish independence virtually ceased, by 
the sultan's consenting to allow England, Austria, 
Prussia, and Russia to dictate terms of settlement 
with the pasha of Egypt, with whom the Porte was 
then at war. 

The ultimatum drawn up by these united powers 
was first submitted for acceptance to the Turkish 
government, and by the sultan's agents was placed 
in the hands of his opposing ruler, on the nth day 
of August, 1840. The very day the prophetic period 
terminated, the Ottoman Empire fell as an inde- 

1 Rev. 9 : 14, 15. 



174 TURKCY T^ND RUSSIA. 

pendent, self-governing power, and it has ever since 
existed simply by the toleration of the great powers 
of Europe. It is a matter of current history and 
universal knowledge that the control of Turkish 
affairs rests with the stronger governments of 
Europe; and the Turk is derisively called the 
"Sick Man of the East" in recognition of the 
fact that he is not able to manage his own realm. 
We have already referred to the prophecy of Rev. 
i6: 12, where the decrease of Turkish resources is 
symbolized by the drying up of the waters of the 
Euphrates. This loss has gone on steadily for many 
years. The following statement, which appeared in 
th& Piiblic Ledger, of Philadelphia, of August, 1878, 
and is quoted in " Daniel and the Revelation," 
published at Battle Creek, Michigan, expresses 
very forcibly the gradual shrinking of Turkey's 
dominion: — 

Any one who will take the trouble to look at a map of 
Turkey in Europe dating back about sixty years, and com- 
pare that with the new map sketched by the treaty of San 
Stefano as modified by the Berlin Congress, will be able to 
form a judgment of the march of progress that is pressing 
the Ottoman power out of Europe. Then, the northern 
boundary of Turkey extended to the Carpathian Mountains, 
and eastward of the river Sereth it embraced Moldavia as 
far north nearly as the 47th degree of north latitude. That 
map embraced also what is now the kingdom of Greece. It 
covered all of Servia and Bosnia. But by the year 1830 the 
northern frontier of Turkey was driven back from the Car- 
pathians to the south bank of the Danube, the principalities 
of Moldavia and Wallachia being emancipated from Turkish 



TURKEY ?\ND RU55R. 175 

domination, and subject only to the payment of an annual 
tribute in money to the Porte, South of the Danube, the 
Servians had won a similar emancipation for their country. 
Greece also had been enabled to establish her independence. 
Then, as recently, the Turk was truculent and obstinate- 
Russia and Great Britain proposed to make Greece a tribu- 
tary state, retaining the sovereignty of the Porte. This 
was refused, and the result was the utter destruction of the 
powerful Turkish fleet at Navarino, and the erection of the 
independent kingdom of Greece. Thus Turkey in Europe was 
pressed back on all sides. Now, the northern boundary, 
which was so recently at the Danube, has been driven south 
to the Balkans. Roumania and Servia have ceased even 
to be tributary, and have taken their place among inde- 
pendent states. Bosnia has gone under the protection of 
Austria, as Roumania did under that of Russia in 1829. 
"Rectified" boundaries give Turkish territory to Servia, 
Montenegro, and Greece. Bulgaria takes the place of Rou- 
mania as a self-governing principality, having no dependence 
on the Porte, and paying only an annual tribute. Even 
south of the Balkans the power of the Turk is crippled ; for 
Roumelia is to have "home rule" under a Christian gov- 
ernor. And so again the frontier of Turkey in Europe is 
pressed back on all sides, until the territory left is but the 
shadow of what it was sixty years ago. To produce this 
result has been the policy and the battle of Russia for more 
than half a century; for nearly that space of time it has been 
the struggle of some of the other " powers " to maintain the 
" integrity " of the Turkish Empire. Which policy has suc- 
ceeded, and which failed, a comparison of maps at intervals 
of twenty-five years will show. Turkey in Europe has been 
shriveled up in the last half century. It is shrinking back 
and back toward Asia, and, though all the "powers" but 
Russia should unite their forces to maintain the Ottoman 
system in Europe, there is a manifest destiny visible in the 
history of the last fifty years that must defeat them. 



176 TURKEY 7XND RU55W. 

This writer mentions the poHcy of Russia, and 
the anxiety of other nations to thwart these designs. 
This, in a nutshell, is the Eastern Question as it 
now stands before the world. Ridpath, in his 
" Universal History of the World," in speaking of 
the " Crimean War," thus defines the real issue: — 

This conflict began on the Danube in 1853, and received 
its name from the peninsula of the Crimea, which was the 
principal theater of the action. The real question at issue 
was whether Russia might now move to the south, gain con- 
trol of the Black Sea, overawe the Porte, force her way 
through the Sea of Marmora into the Archipelago, and thus 
rectify the mistake of Peter the Great, or whether she should 
be held back from her manifest destiny, and compelled to 
limit her commerce to the frozen gulfs of that Eastern 
Baltic. Such, in a word, was and is that great Eastern 
Question, the shadow of which has fallen across all the 
council-tables of Europe for the last thirty years. 

The subjugation of Turkey is not merely a recent 
dream on the part of Russia. It is stated that 
Peter the Great, who died in 1725, left the follow- 
ing instructions as article 9, in his last will and 
testament: — 

Take every possible means of gaining Constantinople and 
the Indies (for he who rules there will be the true sovereign 
of the world); excite war continually in Turkey and Persia; 
establish fortresses in the Black Sea; get control of the sea 
by degrees, and also of the Baltic, which is a double point, 
necessary to the realization of our project; accelerate as 
much as possible the decay of Persia; penetrate to the 
Persian Gulf; re-establish, if possible, by the way of Syria, 



TURKEY AND RUSSIA. 177 

the ancient commerce of the Levant; advance to the Indies, 
which are the great depot of the world. Once there, we 
can do without the gold of England. 

Steadily and surely Russia is gaining her object, 
notwithstanding the opposition of other nations, 
which fear for the stability of their own govern- 
ments in case Russia secures the advantage she 
craves. Thus Europe has been a vast checker- 
board with empires for men, variously moved 
hither and thither as the self-interest of the royal 
players dictated. 

From Ridpath's history, before mentioned, we 
take the following extracts, beginning with events 
of the year 1828: — 

In the same year with the conclusion of peace with Persia, 
a war was begun by Nicholas with the Turks. The Ottoman 
power had already entered upon that astonishing decline 
which has been one of the most striking facts in the history 
of modern Europe. It was clear, from the first impact of 
the Russian forces, that the sultan would not be able to 
make a successful resistance. After a war of only a year's 
duration, he was glad to purchase peace by ceding to the 
czar several fortresses on the frontier and along the mouth 
of the Danube, and by the payment of a large indemnity. 

In 1853 the Russian government demanded of the Otto- 
man Porte certain guaranties of the rights of the Greek 
Christians of Turkey in Europe. The interference was of a 
sort to arouse all the fears and suspicions of the sultan, and 
to excite the hostility of those European powers with which 
the preservation of the integrity of Turkey had become a 
cardinal political principle. The sultan regarded the demand 
of the czar as virtually requiring him to abdicate his sover- 
12 



178 TURKEY 7\ND RUS5I7T. 

eignty, and he therefore refused to make the guaranties. In 
this action he was upheld by England, France, and Sardinia, 
who became his allies in the struggle which ensued, known 
as the Crimean War. 

After recounting the progress of that war and the 
defeat of Russia, he enumerates the terms of the 
treaty limiting the privileges of Russia, and con- 
cludes with this sentence: "The integrity of the 
Ottoman Empire was guaranteed by Great Britain, 
France, and Austria." Continuing the narrative, 
he further says: — 

In i860 the Turkish government was rent with a terrible 
conflict which broke out between the Druses and Maronites, 
the two religio-poiitical parties of Syria. Several frightful 
massacres were perpetrated, and a combined squadron of 
French and English ships was sent to the East in order to 
put an end to the conflict. In the following year Abdul- 
Medjid died, and was succeeded by his brother, Abdul-Aziz. 
. . . The same year witnessed a great insurrection in 
Crete — an event which led to another war between the 
Turks and the Greeks. In 1869 a conference of the West- 
ern powers was held at Paris, and the difficulties in the 
Eastern Mediterranean were again adjusted by treaty. 

By this time Turkey had become the "Sick Man of the 
East." The protectorate which had been established over 
the Ottoman Empire had tended to weaken rather than con- 
firm the grip of the Turk in Europe. A tendency was mani- 
fested in all the Turkish provinces to renounce the authority 
of the Porte and gain their independence. So was it in the 
Servian insurrection in 1867. So was it with Egypt, which 
power, after assisting the Turks to put down the Cretan 
rebellion, sought to throw off the Ottoman rule. A war 
between Turkey and Egypt was prevented only by the inter- 



TURKEY HND RU55I7^. 179 

ference of the foreign powers. With the coming of the 
Franco- Prussian War of 1870-71, the influence of France 
as one of the protecting states of Turkey was so greatly 
weakened that Russia, no longer kept in check, was enabled 
to renew her policy of aggression, and to enforce her will 
by demanding and obtaining a modification of the treaty of 
Paris of 1856. 

During the decade from 1870 to 1880, the fact became 
more and more apparent that the Sublime Porte either could 
not or would not protect the Christians of the Turkish prov- 
inces against the bloodthirstiness and oppressions of the 
Moslems. Outrages and massacres became the order of the 
day. Now in Bosnia, now in Bulgaria, now in Montenegro, 
and now in Flerzegovina, these scenes of violence and 
butchery were witnessed, until the sentiment of Christen- 
dom was shocked with the repetition. This condition of 
affairs furnished to Russia her long-coveted excuse for further 
prosecution of her designs against Turkey. The czar finally 
made a demand of the six powers which were still pledged 
to uphold the Ottoman Empire that the outrages perpetrated 
by the Turks should cease forever, and that the Porte should 
give a solemn guaranty that they should be no more 
repeated. 

Out of the refusal of the Turkish government to 
obey the command issued by representatives of the 
protecting states grew the Turko-Russian War of 
1877, which is still fresh in the minds of many who 
will read these pages. All will remember the short 
but violent conflict by which Russia pushed her 
forces almost to the gates of Constantinople, and it 
appeared for the time that the Ottoman power was 
about to be crushed. Then it was that the great 
powers of Europe once more came to the rescue, 



i8o TURKEY 7\ND RU5SI?\. 

and the Berlin Congress was convened to settle 
terms for the treaty of peace. 

More sanguine persons hoped that at last the 
Eastern Question was settled; but fresh disturbances 
continued to alarm the nations at frequent intervals. 
At last the world was once more aroused by the 
shocking deeds of violence in Armenia, Constan- 
tinople, and Crete during the years 1895-97. The 
agitation and horror of these recent days has hardly 
subsided, and the Eastern Question is more alive 
than ever before. 

No candid person can fail to see that the picture 
drawn by Inspiration is painfully exact. Turkey is 
indeed a "destroyer," though in justice it should 
be said that her cruelties have been provoked 
by intrigues of foreign powers, and rebellion among 
her own provinces. 

No one can fail to see that this power is rapidly 
being consumed, like the drying up of water beneath 
a tropical sun ; and this is precisely what the Lord 
said should come to pass. It will be noticed, too, 
that his temporary lease of existence is due to the 
aid of other nations, and that his end will speedily 
come when such help is withheld. So the Bible 
declares that ' 'he shall cotne to his end, and none 
shall help him. " ^ This implies that others have 
previously given him aid, and this we have seen in 
the course taken by the nations of Europe to save 
him from Russia's grasp. Already his former friends 
regret the aid they have rendered, and plainly 

1 Dan. II : 45. 



TURKEY ?^ND RU5SIZ\. i8i 

declare that henceforth he will be left to his fate, 
if not even punished by their own hands. A little 
pamphlet recently published in London, says of 
England's share in the matter: — 

We ai"e responsible for Turkey. We saved the Turk 
twice at least from the doom which he richly merited. The 
Duke of Wellington, sixty years ago, lamented that the 
Russians had not entered Constantinople in 1829, and 
brought the Ottoman Empire to an end. We have much 
more reason to lament that it was not destroyed in 1853, 
and again in 1878. On both these occasions we interfered 
to save it. But for us, there would be no sultan on the 
Bosporus. 

There is no question that the Turk will soon be 
left to the covetous clutch of Russia. So the 
prophecy that ' ' tidings out of the east and out of 
the north shall trouble him," plainly points to 
Russia as one of the causes of uneasiness. In the 
very nature of things it cannot be long before 
Turkey in Europe is no more; and after a brief 
sojourn in Jerusalem, he comes to an end, as the 
Bible asserts.^ 

If Turkey were the only nation to suffer when 
the Eastern Question reaches its culmination, the 
matter would be serious; but when it is known that 
all nations will then be involved in a fearful time of 
trouble, it becomes an appalling crisis to the world. 
"At that time," continues the prophecy in Dan. 
12:1, "there shall be a time of trouble, such as 
never was since there was a nation. " Statesmen 

1 Dan. 11 : 44, 45. 



1 82 TURKEY T^ND RUSSR. 

of all nations foresee and fear such a result. Lord 
Salisbury, prime minister of Great Britain, in a 
speech delivered Nov. 9, 1895, uttered the follow- 
ing words: — 

Turkey is in that remarkable condition that it has now 
stood for half a century, mainly because the great powers 
of the world have resolved th.2ii for the peace of Christendom 
it is necessajy that the Ottomati Empire should statid. They 
came to that conclusion nearly half a century ago. I do not 
think they have altered it now. The danger, if the Ottoman 
Empire falls, would not merely be the danger that would 
threaten the territories of which that empire consists; it 
would be the danger that the fire there lighted should spread 
to other nations, and should involve all that are most pow- 
erful and civilized in Europe in a dangerous and calamitous 
contest. That was a danger that was present to the minds 
of our fathers when they resolved to make the integrity and 
independence of the Ottoman Empire a matter of European 
treaty, and that is a danger luhich has not passed away. 

The president of Robert College in Constanti- 
nople has expressed the following opinion relative 
to the recent alarm over affairs in the East: — 

I believe that there is a general impression among think- 
ing men in Europe that we are approaching a great crisis in 
the world's history. It is certainly within the bounds of 
possibility that this yea.v may see the great Christian nations 
engaged in a universal war. 

Such testimony could be multiplied to almost any 
extent, but it seems unnecessary to say more on this 
subject ; for every thinking person is conscious of a 
conviction that these are the facts in the case. The 



TURKEY AND RUSSIT^. 183 

question will not be settled by peaceable diplomacy. 
Discordant elements among the Turk's own sub- 
jects will not rest, and cruel measures will surely 
follow each fresh outbreak. Already the demand 
is made by the churches and religious bodies that 
the Turk be driven out; and every outrage will 
still further inflame the popular hatred of the 
Christian nations against the infidel followers of 
Mohammed. 

In view of the certain conflict, mighty armies are 
in readiness. In Bible language we are told that 
all the kings of the earth and their warriors will 
be assembled in Palestine, and there will be fought 
the " battle of that great day of God Almighty."^ 

1 Rev. 16 ; 14. 



Chapter Twelve. 



THE nODCRN CRUSADE. 

A NOTEWORTHY sign of the times is found 
in the widespread behef that a future age 
of glorious gospel triumphs is about to be 
ushered in. This idea constitutes an important 
part in the belief of nearly all religious people, 
and to doubt or deny its claim is considered heresy, 
if not infidelity. The " one undying enthusiasm" 
of all who entertain this view is to "make Christ 
this world's king." To this end they bend every 
energy. 

When one error is embraced, it leads to another, 
and these with increased force demand a third, and 
so on in ever-increasing ratio, until the whole truth 
is perverted. The first falsehood cannot stand 
alone undetected; hence a second is added to cover 
the first, and a tissue is rapidly woven that partially 
conceals the inherent weakness of the whole; and, 
being long-cherished, these theories pass as actual 
truth, and the true view is denounced as false. 
In the subjects under consideration in this 
book, we see this principle illustrated. When 
the incorrect doctrine that Christ is to reign in 
this present world has been imbibed, the next 
[184] 



THC nODERN CRUS7\DE. 185 

logical step in error is the world's conversion. 
This, too, is entirely contrary to the plain teach- 
ing of the Bible; but it necessarily accompanies 
the other, for no one can suppose that Christ will 
reign over men in their sinful state. But experi- 
ence shows that men are slow to choose the right 
way under conditions now prevalent; therefore the 
theory of a better future age is devised to uphold 
these two falsehoods. The fourth step in this 
compound error is, that in the future age evil 
will be so removed from the reach of men by the 
binding of Satan that nothing but conversion will 
be left for them. The fifth step is to try to secure 
laws in the "Christian nations" by which the 
unconverted will have no option in the matter, 
but their religion will be regulated by statutes 
from Parliament or Congress. The sixth and last 
deception, designed to make the others appear 
plausible, is to consider almost any outward pro- 
fession, and acceptance of church forms, even 
when enforced by the civil laws, as genuine con- 
version. 

Thus, to reverse the order; a superficial "form 
of godliness " now passes for Christianity. Persons 
who give no Bible evidence of knowing the power 
of God in their lives, are retained and considered 
respectable members of the church, and at death 
they are lauded as eminent examples of piety. Out 
of such material, ' ' Christian nations " are made. 
War, drunkenness, political intrigue, and various 



i86 THC nODERN CRU57\DE. 

wicked practises are covered over by the words 
"patriotism," "public revenue," "diplomacy," 
' ' statesmanship, " " public spirit, " etc. Then these 
same nations pose as God's messengers to convert 
the "heathen." The unconverted at home are to 
be reached by national laws which will make it a 
crime to disregard the forms of religion; and the 
heathen abroad are to be taught by armed force to 
respect the gospel. Thus the world will be con- 
verted, and Christ will come and reign on David's 
throne. 

This is no fancy picture. Any one who will 
look carefully will see that, however honest the 
actors may be, and however unconscious of what 
they are doing, this is the tendency in much that 
passes for religious faith and activity. And the 
case is worse when some of these same nations are 
"identified" as "lost Israel," who are to receive 
all the blessings promised to the saints and martyrs 
of God in the world to come. The head aches and 
the heart is faint when the situation is compre- 
hended. God accepts nothing but a loving service. 
He does not shut up the people nor bind Satan, in 
order to compel men who love sin to pretend to be 
religious; every one is left free to choose his own 
master. God has not asked the church to convert 
the world, but to preach the gospel to all, though he 
has told us that only a few will enter the strait 
and narrow way that leads to life. And he has 
assured us that, in due time, he will bestow the 



THE MODERN CRUST^DC. 187 

kingdom on the Son, without any aid from the 
nations of earth. 

What has all this to do with the Eastern Ques- 
tion ? — Much every way; chiefly because this mod- 
ern crusade will yet be turned especially toward 
Turkey in expectation of preparing the way for 
Christ to come to Jerusalem, and begin a reign of 
peace over the whole earth. Gradually the mass 
of unscriptural teaching which clusters around the 
Eastern Question is exposed. We have already 
seen that the dominion of the Turk is to be dried 
up, and that at last he will come to his end with 
none to help him. In connection with this, we 
have also learned that the battle of the great day 
of God Almighty will be waged, and that a time of 
trouble of unparalleled extent and severity will then 
come upon the nations. It is evident that some 
strong religious excitement will lead the nations to 
that fatal spot; for John thus describes the hidden 
agency in the movement: — 

And I saw three unclean spirits like frogs. . . . They 
are the spirits of devils, working miracles, which go forth 
unto the kings of the earth and of the whole world, to gather 
them to the battle of that great day of God Almighty. 1 

From this we learn that Satan and his host are 
the unseen leaders of the armies of the nations. 
But he will disguise the nature of his work, and 
make it appear as a warfare for Christ and the 
gospel. His power in this respect is described by 
the apostle Paul: — 

1 Rev. :6 : 13. 14. 



1 88 THE MODERN CRU5HDE. 

For such are false apostles, deceitful workers, transform- 
ing themselves into the apostles of Christ. And no marvel; 
for Satan himself is transformed into an angel of light. 
Therefore it is no great thing if his ministers also be trans- 
formed as the ministers of righteousness; whose end shall 
be according to their works, i 

No one who regards the authority of the Scrip- 
tures can fail to see that Satan will lead the blinded 
nations to the Holy Land. In the most specious 
manner he will influence his human agents to urge 
forward the grand crusade. They will press the 
matter upon the rulers and people as something 
demanded by humanity and by Christianity. In 
short, the nations will be urged to combine for the 
purpose of suppressing Turkish misrule and settling 
the Eastern Question. The prophecy distinctly 
teaches that any expedition of this kind will be 
under the strongest religious enthusiasm. 

And now we ask the reader to look over recent 
events, and see if he can discern any agitation 
tending in this direction. Have we not seen the 
churches, chapels, and clergy almost in a frenzy 
of unrest over the Turkish atrocities in Armenia, 
Crete, Constantinople, and other places in the sul- 
tan's territory .-' Have not mass-meetings, conven- 
tions, and conferences signified the general desire 
for the Turks to be "blotted out," even though 
war should be necessary ? Has it not been claimed 
that such a conflict would be a " holy war " ? Has 
it not been demanded in the name of God, and in 

1 2 Cor. II : 13-15. 



THE nODCRN CRU57\DC. 189 

the interests of " humanity " and " Christianity " ? 
Has it not been asserted that the wrath of God 
would be visited on the " Christian nations" which 
would not act in this crisis ? In short, have we not 
already witnessed the beginning of a crusade to the 
East in which religious enthusiasm is the leading 
factor ? These things have not been done in a cor- 
ner; all nations are involved. Who can say that 
some supernatural agency is not instigating the 
Turk to commit the atrocities that lead to this 
unusual excitement ? 

It is true that civil rulers have been slow to move, 
and thus far the issue is avoided. Leading states- 
men have expressed their fears that a move would 
precipitate a general war. They dare not rush into 
the breach. The subject is full of dire possibilities. 
We need not suppose the matter is permanently 
settled, even though comparative peace may ensue 
for an interval. Satan has not yet exhausted his 
deceptions. He will stir up the fanatical Turks to 
further massacres, and the infuriated provinces to 
further resistance. Thus minds will be inflamed 
to execute vengeance on the infidel followers of a 
false religion. 

The prophecy declares that "miracles" will be 
wrought by these evil spirits, still further to inflame 
the world. Christ has given the warning, that 
great signs and wonders will be performed of a 
kind to deceive all but the elect. The magicians 
of Egypt did miracles before Pharaoh, which led to 



ipo THC nODERN CRUST^DC. 

the ruin of his proud army; and the frog-like power 
that performs these modern miracles, peeping and 
muttering its pretended revelations from the dead, 
is of the same character. Already a wonder-work- 
ing religion has appeared in Spiritualism, Theosophy, 
and kindred occult forces. Grant for a moment 
that Satan is able to work miracles through these 
channels, and what is to hinder the development 
of supernatural forces far beyond what we now know 
to exist ? The Bible declares both the cause and 
the effect to be certain. In Revelation we read: — 

And he doeth great wonders, so that he maketh fire come 
down from heaven on the earth in the sight of men, and 
deceiveth them that dwell on the earth. i 

We need not speculate as to the precise manner 
in which the deception will come; but the fact 
that the world will be deceived, and that under this 
false influence the armies of the nations will gather 
in the East for a final struggle, is as certain as that 
the Bible is true. Another remarkable fact is that 
the nations are arming for this very conflict. What 
keeps the powers of Europe in suspense ? — The 
Eastern Question. They instinctively feel that a 
crash is coming. And it will come. 

In the midst of all this preparation for war, 
another astounding fact appears. Nearly everybody 
is expecting an era of perfect peace. Men dream 
of a good time coming, when war will be no more. 
Indeed, they hope that when the Eastern Question 

1 Rev. 13 : 13, 14. 



THE nODERM CRUST^DE. 191 

is settled, the millennium can begin. Some reckless 
ones assert that the millennium has already begun, 
and that the best guaranty of peace is that the 
military powers are now so strong that none will 
dare to provoke a fight. Others expect a terrible 
war will result from the present strained relations 
of each government in the race; but when this is 
onceover, they look for permanent peace. Accord- 
ing to this view, the way to have peace is to fight; 
the way to bring in the millennium is to have a 
general war. Then the Lord can establish his 
kingdom at Jerusalem, bind Satan, and fulfil the 
dreams of a future age. 

SWORDS AND PLOWSHARES. 

Popular ideas are illustrated by the following 
prophecy : — 

And it shall come to pass in the last days, that the 
mountain of the Lord's house shall be established in the top 
of the mountains, and shall be exalted above the hills; and 
all nations shall flow unto it. And many people shall go 
and say, Come ye, and let us go up to the mountain of the 
Lord, to the house of the God of Jacob; and he will teach 
us of his ways, and we will walk in his paths; for out of 
Zion shall go forth the law, and the word of the Lord from 
Jerusalem. And he shall judge among the nations, and 
shall rebuke many people; and they shall beat their swords 
into plowshares, and their spears into pruning-hooks: 
nation shall not lift up sword against nation, neither shall 
they learn war any more.i 

1 Isa. 62 : 2-4. 



192 THE nODCRN CRUSADE. 

Probably all have heard these words often re- 
peated, and applied to the "good time" expected 
during the "millennium." Let us therefore care- 
fully examine them. Notice, first, that these things 
are to be spoken in the ' ' last days. " They are now 
heard on every side; hence we may know that we 
have reached that time. ' ' Mountains, " when taken 
figuratively, denote support, defense, and strength. 
The ' ' Lord's house " must be the church. The lan- 
guage used indicates that the church here described 
receives her support, defense, and strength from the 
governments of earth. This aid may be secured by 
general laws on religious doctrines in harmony with 
popular belief, as well as by one particular denomi- 
nation receiving official recognition from the state. 
When Christian people look to Parliament, Con- 
gress, or any earthly authority to support the 
gospel, they put their trust in men instead of 
God. The governments of earth are their defense 
and support, and the nominal church is ' * exalted 
above the hills. " Religious forms become popular 
under the sanction and support of civil authority, 
and the result is just what the prophecy asserts, — 
"All nations shall flow unto it." 

It is needless to say that the spirit of apostasy is 
already at work in any church before she will turn 
to national help, and solicit governmental patron- 
age; and when an illicit union is once formed be- 
tween the church and the state, both are still further 
corrupted. This was the policy of the Roman 



THE MODERN CRUS^fDE. 193 

Church, — the "mother of harlots," — and, alas! 
her Protestant daughters have followed her exam- 
ple until there are "established" churches in 
nearly all the nations, and those not honored 
with a connection with the government are becom- 
ing infected with the idea that civil laws must be 
framed to protect the interests of religion, and so 
hasten the reign of Christ. Under the influence 
of this "wine of Babylon," the difference between 
the true church in obscurity and the brazen harlot 
in public places is not noticed, except to jeer the 
modest one because" of her prudish ways. 

Especial attention is invited to the source from 
which the call to go up to Jerusalem emanates. 
''Many people shall go and say" this. In this 
case the voice of the people is not the voice of 
God. He is not the one who calls the nations to 
this movement. And do we not now hear "many 
people" expressing these thoughts.? — Yes, and 
in the very words of this prophecy. Their one 
"vital, organic thought" is to win this world for 
Christ, and crown him king. To this end they 
ask that the church shall be supported by the state, 
so that the strong arm of the law may cause the 
people to fiotv (down grade, of course) into the 
church. The leaders on every side are ready for 
the flow to begin, and many openly advocate these 
measures. 

Next observe the locality where their hopes cen- 
ter. * ' Out of Zion shall go forth the law, and the 
13 



194 THE MODERN CRU5?\DE. 

word of the Lord from Jerusalem^ Remember 
that is what "many people" say. Jerusalem is 
the spot whence the law of the Lord will go forth, 
and of course the Turk must be driven out. No 
doubt many at present attach a figurative meaning 
to the terms, but others expect the prophecy to be 
literally fulfilled; and under the deceptions yet to 
come, there is no doubt but that all will eventually 
look for the personal reign of Christ to begin in 
Jerusalem. 

Please observe again what "many people " say 
about further war after they meet at Jerusalem: — 

And he shall judge among the nations, and shall rebuke 
many people; and they shall beat their swords into plow- 
shares, and their spears into pruning-hooks: nation shall 
not lift up sword against nation, neither shall they learn war 
any more. 

Are not these very words quoted to prove that a 
good time is coming } Well, the Lord said that 
^^ many people " would-say this, and they are saying 
it; but, alas ! many think the Lord has said it. 
Reader, can you discern the difference between 
the words of God and those of "many people".-' 
We will see; please study another scripture: — 

Proclaim ye this among the Gentiles: Prepare war, wake 
up the mighty men, let all the men of war draw near; 
let them come up. Beat your plowshares into swords, and 
your pruning-hooks into spears: let the weak say, I am 
strong. Assemble yourselves, and come, all ye heathen, 
and gather yourselves together round about: thither cause 



THE nODCRN CRUST^DC. 195 

thy mighty ones to come down, O Lord. Let the heathen be 
wakened, and come up to the valley of Jehoshaphat: for 
there will I sit to judge all the heathen round about. Put 
ye in the sickle, for the harvest is ripe: come, get you down; 
for the press is full, the fats overflow; for their wickedness 
is great. Multitudes, multitudes in the valley of decision: 
for the day of the Lord is near in the valley of decision. 
The sun and the moon shall be darkened, and the stars shall 
withdraw their shining. The Lord also shall roar out of 
Zion, and utter his voice from Jerusalem; and the heavens 
and the earth shall shake: but the Lord will be the hope of 
his people, and the strength of the children of Israel. So 
shall ye know that I am the Lord your God dwelling in 
Zion, my holy mountain: then shall Jerusalem be holy, and 
there shall no stranger pass through her any more.i 

In the foregoing words we have the Lord's pre- 
diction of what will take place at the very time 
when "many people" j-^j something else is com- 
ing. No one can doubt that they are intended to 
show opposite sides of the same picture. The lan- 
guage is similar, but the thought is reversed. They 
both describe the same period of time; in one it is 
called the ' ' last days ; " in the other it is said, ' ' The 
day of the Lord is near." Both refer to the same 
locality. Jerusalem and Mount Zion are mentioned 
in one, and the valley of Jehoshaphat, near the 
city, in the other. Both treat upon the same sub- 
ject. And yet in all essential particulars, one is 
the exact opposite of the other. " Many people " 
do not agree with the Lord about this matter. 

We have commented in detail upon their state- 
ments; now let us note what God says. He says 
ijoel 3:9-17- 



196 THE nODERN CRU57\DE. 

there will be war — not that he desires it to be 
so, but because it is what the nations trust in for 
protection. " Many people " say they "will learn 
war no more; " but the Lord says, " Wake up the 
mighty men, let all the men of war draw near." 
They say, "Beat your swords into plowshares;" 
he says, " Beat your plowshares into swords." Let 
men of reason say which of these predictions is 
finding its fulfilment, — the words of many people, 
or the words of God, Are the nations beating 
their swords into plowshares, or are they doing just 
the contrary } Are they disarming their troops, 
or are they levying more } Have they closed any 
military schools, dismantled any forts, sold any 
gunboats } God says they will prepare war. Are 
they doing so .'' The earth trembles with the march 
of armed men. The waters foam with the power- 
ful navies. The shops groan with the preparation 
of implements of destruction. 

Who are engaging in the rush for blood } — The 
"Christian nations," the "people." What is it 
all for } — The Eastern Question. Where will they 
meet } — At Jerusalem, in the valley of Jehoshaphat. 
What is the result .'' — " Multitudes, multitudes, in 
the valley of concision, or, threshing,''' margin. 
There the nations are cut off. ' ' Their wickedness 
is great, the press is fnll.'" Here is the " fulness 
of the Gentiles." Beneath the same city walls 
where the ancient Jews drank from the cup of wrath 
they had filled to the brim, the Gentiles will 



THE MODERN CRUS7\DE. 197 

receive the judgment due to their "fulness" of 
iniquity. Instead of Jerusalem being the ' ' city of 
peace," it will be the hell of war. 

False views of the kingdom of God and the reign 
of the Messiah on David's throne, caused national 
Israel to become exalted in their blindness, until 
the city of their pride, over which Jesus wept in 
compassion, became their sepulcher. In a similar 
manner, the modern nations have lost sight of the 
true people of God and the true nature of the prom- 
ises, until they too are looking for the kingdom 
to be set up at Jerusalem, with themselves the 
favored ones. Over and over does the Lord in pity 
warn them of the coming doom, and weep over 
their blindness. Nothing but destruction — a tomb 
without a burial — awaits those who are led to 
Jerusalem by the agents of Satan. 

Woe to the multitude of many people, which make a 
noise like the noise of the seas; and to the rushing of na- 
tions, that make a rushing like the rushing of mighty waters ! 
The nations shall rush like the rushing of many waters; but 
God shall rebuke them, and they shall flee far off, and shall 
be chased as the chaff of the mountains before the wind, 
and like a rolling thing before the whirlwind. And behold 
at eveningtide trouble; and before the morning he is not. 
This is the portion of them that spoil us, and the lot of them 
that rob us.i 

O ye children of Benjamin, gather yourselves to flee out 
of the midst of Jerusalem; . . . for evil appeareth out of 
the north, and great destruction. 2 

1133.17:12-14, 2jer. 6 : 1. 



198 THE nODERN CRUST^DE. 

Reader, both sides of the question are partially 
before you. God is seeking to lead his people away 
from the strife of earth ; but Satan is bending every 
energy to involve the nations in war. In this 
chapter we have compared four separate prophecies 
which treat directly on the culmination of the 
Eastern Question in Palestine. They agree in 
ascribing a time of trouble to all the nations. By 
taking heed to the truth, we may be spared that 
calamity. 



Chapter Thirteen. 



THE DAY OF THE LORD. 

IN the Scriptures, frequent use is made of the 
expression, " the day of the Lord; " and as this 
day is directly connected with the Eastern Ques- 
tion, a chapter will be devoted to its consideration. 
Since much of the value of this argument depends 
upon the harmony in all its parts, we must be par- 
doned for frequent repetition of some particulars. 
But as the evidences multiply with each new topic, 
the reader is asked to carry in mind the previous 
deductions, and apply them at each advance step. 
If any point does not seem perfectly plain at first, 
please study the chapter devoted to this special sub- 
ject, which will be easily found by the index, and 
then reread the difficult passage. After we have 
settled a principle, it must be applied in further 
study. The mathematician remembers that two and 
two make four in cube root as well as in simple 
addition. In the same way we must study first 
principles in divine truth until they are used almost 
involuntarily in the deep things of God. 

No one has a right to attach an arbitrary mean- 
ing to the Scriptures, simply to build up a theory. 
Each portion, when rightly understood, will not 

[199] 



200 THE DT^V or THE LORD. 

only be clear and consistent in itself, but it will 
be in perfect harmony with the remainder of the 
Scriptures. It is difficult for error to appear per- 
fectly consistent in even one passage; it is much 
more difficult to make it seem in accord with several 
different passages; and it is impossible for it to be 
so adjusted as to agree with the entire Bible. 

The themes presented in this book are much 
discussed, with widely divergent views, which are 
no doubt quite unintelligible to the ordinary Bible 
reader. Much discredit has thus been cast upon 
these subjects by those who care little for prophetic 
study, and much confusion exists among those who 
profess an interest in these things. Our object is 
to examine each statement solely on its own merits, 
then to compare conclusions from these various 
sources, and so step by step to confirm our position. 
No theory is adopted simply because it m.ay be popu- 
lar; none is discarded because it may be unpopular. 
We are anxious for truth alone. Acting on this 
principle, we have found that "Israel" is a title 
expressive of a righteous character, which can only 
be obtained through faith in Christ, and conformity 
to the law of God. This definition is repeatedly 
emphasized by Christ and the apostles. No one 
should hesitate so to understand this word, except 
where it is plainly used in a secondary sense to 
denote the whole or part of the Hebrew nation. 

In accordance with this first conclusion, we next 
learn that the promised inheritance for Israel is in 



THE DAY or THE LORD. 201 

a world yet to be created; now the people of God 
are pilgrims and strangers, looking for that * ' better 
country." They also have a city, the New Jeru- 
salem, now above, in heaven, but which is to come 
down and remain upon the new earth. 

A third conclusion is that Christ will not reign 
over this present world, but in the world to come. 
This present earth will pass away in a flood of fire, 
even as the former earth perished in a flood of water. 
Preparatory to such a change, and before Christ 
takes the throne of David, he must finish his work 
as priest on the Father's throne; and this work, we 
are assured, is now going forward in the ' ' cleans- 
ing" of the sanctuary, so that the sins of redeemed 
Israel may be put on Satan, the scapegoat, before 
his destruction. 

Another logical and Scriptural conclusion follows 
from these facts; -namely, probation for the race, 
or the work of the gospel, will soon be finished ; 
and after that work is done, the world's conversion, 
either in the present or a future age, is a fable. 
On all these points the Bible testimony is conclusive, 
and each one is the natural sequence of the pre- 
ceding deductions. Thus the direct argument is 
fortified at every step by new evidence. 

Turning now to the negative side, we find each 
link strongly forged and interlocked with its neigh- 
bors, forming a chain which cannot be broken, a 
cable of infinite strength. Indeed, we find that no 
promises are made to men by natural birth, whether 



202 THE DT^Y or THE LORD. 

Jew or Gentile; consequently there will be no 
gathering of these nations by the Lord. On the 
contrary, we learn that Satan will deceive the world 
on this matter, and cause the nations to assemble 
in Palestine for the battle of the great day of God. 
In connection with this event, many religious 
teachers are predicting a glorious reign of Christ to 
begin at Jerusalem, and "many people" are turn- 
ing their eyes thither, and placing their hopes on 
that event. Also the nations and kings of the earth 
are preparing their armies with the express purpose 
of being ready for a crisis which is evidently near. 
Turkey, as indicated in the prophecy, is to be 
"dried up " to open the way for a rush to the Holy 
Land, Thus the Eastern Question is already asking 
the world. Are you ready .■* And there and then 
will come upon the deceived people, church and 
state, the "fulness of the Gentiles," the "time of 
trouble," the battle of "Armageddon," the dashing 
in "pieces like a potter's vessel," the "end of the 
world." With this review, let us proceed to further 
testimony concerning the "day of the Lord," or 
the "great day," as it is frequently called. 

Probably no one will claim that the day of the 
Lord is an ordinary day of twenty-four hours. All 
understand that it is a period of time, in the same 
way that the present age is called the " day of sal- 
vation," the "day of grace," etc. Our first point 
is to ascertain when it will begin. No definite date 
is given in the Scriptures; but we can judge approxi- 



THE DJW or THE LORD. 203 

mately of its approach by observing the signs of the 
times, and the events with which it is connected. 
We have already found that the battle of Armaged- 
don will be in "the great day of God Almighty ;" 
and as this occurs in connection with the drying 
up of the river Euphrates, or the destruction of 
the Turkish Empire, we can judge of its proximity ; 
for from indications everywhere apparent, the end 
of Turkey is near. 

The prophecy of Joel, which has already been 
considered, points to the preparations for war now 
seen on all sides, and says that the ' ' day of the Lord 
is near." In short, the Eastern Question is the 
preparation the world is making for the day of the 
Lord, and the battle of the great day of God. 
Again, we have learned from the prophecy in Isa. 
2:2-4 that in the "last days" "many people" 
will be expecting a time of universal peace to begin 
at Jerusalem. This theory is now held in some 
form by nearly all religious bodies. 

Finally, we have learned that Christ is finishing 
his work of grace as our priest at the right hand of 
God. From all these different lines of evidence, 
we learn that the "day of salvation" is soon to 
close, and that the day of the Lord is near. Many 
other signs might be mentioned teaching the same 
truth; but as they are not so directly connected 
with the general subject, these will suffice. The 
reader can readily see their solemn import. All 
should be carefully studied. 



204 THE D7W OP THE LORD. 

LIKE A THIEF IN THE NIGHT. 

We are assured that the ' ' day of the Lord so 
Cometh as a thief in the night." This will be 
readily understood when it is remembered that the 
termination of Christ's ministry as priest in heaven 
will mark the close of the day of salvation and the 
beginning of the day of the Lord. Those who 
ignore the truth concerning the cleansing of the 
heavenly sanctuary, where his final work of atone- 
ment is performed, will know nothing about the 
approaching end, and while they are fondly hoping 
for a future age of greater gospel light, the only 
gospel ever offered to man will be withdrawn. On 
the other hand, those who by faith follow their 
priest into the second apartment of the sanctuary — 
even as in the "pattern " on earth, by the sound 
of the tinkling bells on the garments of the high 
priest — will know what is about to take place. 
Both these classes are mentioned in contrast con- 
cerning the day of the Lord, as follows: — 

But of the times and the seasons, brethren, ye have no 
need that I write unto you. For yourselves know perfectly 
that the day of the Lord so cometh as a thief in the night. 
For when they shall say. Peace and safety; then sudden 
destruction cometh upon them, as travail upon a woman 
with child; and they shall not escape. But ye, brethren, 
are not in darkness, that that day should overtake you as a 
thief. 1 

Notice this quotation carefully. One class will 
be saying, "Peace and safety" at the very time 

1 1 Thess. 5: 1-4. 



THE DT\y or THE LORD. 205 

when the day of the Lord is at hand. They have 
not beheved that the work of Christ is to close in 
the heavenly sanctuary; but they have expected 
him to come to this earth, be crowned king at 
Jerusalem, usher in an era of peace, and convert 
the world. O fatal delusion ! While their eyes 
are turned toward a future age, the opportunity of 
the present hour is lost. While they sleep in sup- 
posed security, dreaming of a glorious millennium, 
the day of mercy closes forever, and the day of the 
Lord is ushered in. 

The other class have not been deceived; they 
have known the truth. They do not cry, ' ' Peace 
and safety;" but they fulfil the word of the Lord 
through his prophet: ' ' Blow ye the trumpet in Zion, 
and sound an alarm in my holy mountain; let all 
the inhabitants of the land tremble: for the day of 
the Lord cometh, for it is nigh at hand. " ^ They 
have pointed men to the only refuge in the coming 
storm. They are Paul's "brethren" in the last 
days, true Israelites, children of the light. The 
day of the Lord does not come upon them like a 
thief. They do not know the day nor the hour 
when the work in heaven will be done; but their 
names have been confessed before the Father and 
the angels, and stand recorded in the Lamb's 
book of life. Both these classes are in the world 
to-day. Reader, with which will you stand ? 

1 Joel 2 : 1. 



2o6 THE D7W Or THE LORD. 

A DAY OF DARKNESS. 

Possibly some who admit that the day of the 
Lord is near, may still think that it will not bring 
the close of probation to all the wicked, but that 
instead it will be a glad day to many on this earth. 
For the benefit of such we quote a few texts: — 

Woe unto you that desire the day of the Lord ! to what 
end is it for you ? the day of the Lord is darkness, and not 
hght. As if a man did flee from a hon, and a bear met 
him; or went into the house, and leaned his hand on the 
wall, and a serpent bit him. Shall not the day of the Lord 
be darkness, and not light ? even very dark, and no bright- 
ness in it.i 

For the day of the Lord cometh, for it is nigh at hand; a 
day of darkness and of gloominess ; . . . there hath not 
been ever the like, neither shall be any more after it, even 
to the years of many generations.'- 

Howl ye; for the day of the Lord is at hand ; it shall 
come as a destruction from the Almighty. . . . Behold, the 
day of the Lord cometh, cruel both with wrath and fierce 
anger, to lay the land desolate ; and he shall destroy the 
sinners thereof out of it. 3 

This is the uniform teaching of the Bible. 

THE FINAL DECREE. 

Attention has been called to the fact that proba- 
tion will close when the time is reached for Christ 
to take the throne of David. From the very na- 
ture of the case, this must be true; for there is no 
priesthood, and consequently can be no atonement, 

1 Amos 5 : 18-20. 2 Joel 2 : i, 2. 3 Isa. 13 : 6-9. 



THE OnV or THE LORD. 207 

after Christ assumes the government in his king- 
dom; but we have a direct statement that the des- 
tiny of all men is decided before Christ comes to 
this earth: — 

He that is unjust, let him be unjust still: and he which is 
filthy, let him be filthy still: and he that is righteous, let 
him be righteous still: and he that is holy, let him be holy 
still. And, behold, I come quickly; and my reward is with 
me, to give every man according as his work shall be.i 

Notice that this decree is made before Christ 
appears, or, as already learned, when his work 
in the true sanctuary is done, and while the world 
will be unaware of what is taking place in heaven. 
Notice, too, that every man's condition has been 
forever settled when that moment comes; the 
unrighteous cannot then be made righteous, and 
the holy will not become unholy. Hence there 
will be no further preaching of the gospel, and no 
more conversions to the Lord after that time. In 
short, it is the day of God's vengeance, prepara- 
tory to the passing away of this world, to be suc- 
ceeded by the world to come. 

THE SEVEN LAST PLAGUES. 

In addition to a general description of the day 
of wrath, the Bible mentions "seven last plagues," 
with the statement that, "in them is filled up the 
wrath of God." ^ These will be the dregs of that 
awful cup yet to be wrung out to the nations which 
forget God. Again it is spoken of emphatically as 

iRev. 22 : II, 12. 2 Rev. 15 : i. 



2o8 THE D7\Y Or THE LORD. 

the "wine of the wrath of God, which is poured 
out without mixture into the cup of his indigna- 
tion."^ Until probation closes, the wrath of God 
is mixed with mercy, but the end of Christ's min- 
istration on the Father's throne will seal the sin- 
ner's doom. Then the cup of a long-suffering God 
will be "full," and the "fulness of the Gentiles" 
will have "come in." 

By no possible stretch of reason or Scripture can 
these plagues be assigned to a past age. Language 
and logic both place them in the future, after the 
day of the Lord begins. They will constitute the 
"time of trouble," noticed in Dan. 12 : i, which 
is to take place when the Turk comes to his end, 
and Michael, or Christ, stands up. In some respects 
they appear to have been foreshadowed by the 
plagues sent upon Pharaoh and the Egyptians when 
the Lord delivered his people Israel. When the 
seven last plagues are poured out, the true Israel 
will be delivered. 

In Revelation 16, each plague is separately 
mentioned. The first six are somewhat local, but 
the last is universal. Under the sixth plague the 
Turkish Empire will come to an end, as stated in 
verse 12. In connection with that event, the spirits 
of devils lead the nations to Armageddon, to the 
battle of the great day. Then the last plague 
falls, and the voice of God declares, " It is done." 

Christ has said that the days just before his 
appearing will be like those in the time of Noah 

1 Rev. 14: 10. 



THC DAY or THC LORD. 209 

before the flood. The antediluvian day of proba- 
tion ended when God shut Noah in the ark, and 
all the wicked were shut out; but it was seven days 
before the flood came. In their cases, all hope was 
gone; yet they continued to plant and build, eat 
and drink, marry and give in marriage, " and knew 
not until the flood came, and took them all away; 
so shall also the coming of the Son of Man be. "^ 
Hence we may conclude that even after the close 
of probation to all the world, the wicked will go 
on in their accustomed business and pleasure, 
unconscious of their true condition, until the last 
plague, that of great hail, shall burst upon them, 
and they find themselves without shelter, while 
vainly calling for rocks and mountains to cover 
them from the face of him that sitteth on the 
throne. 

RIGHTEOUS ISRAEL DELIVERED. 

Another point deserves notice. While the 
plagues fall upon the wicked, the people of God 
will be protected. This was the case with Noah 
and his family during the flood, with Lot and his 
daughters at the destruction of Sodom, with the 
Hebrews during the plagues of Egypt, and with the 
disciples at the destruction of old Jerusalem. So 
from analogy we might be sure that true Israel will 
escape all that comes upon the world in its final 
dissolution. This supposition is made sure by the 
words of the psalmist: — 

14 1 Matt. 24 : 38. 39. 



2IO THE DAY or THE LORD. 

He that dwelleth in the secret place of the Most High 
shall abide under the shadow of the Almighty. . . . Surely 
he shall deliver thee from the snare of the fowler, and from 
the noisome pestilence. He shall cover thee with his feath- 
ers, and under his wings shalt thou trust: his truth shall be 
thy shield and buckler. Thou shalt not be afraid for the 
terror by night; nor for the arrow that flieth by day; nor 
for the pestilence that walketh in darkness; nor for the 
destruction that wasteth at noonday. A thousand shall fall 
at thy side, and ten thousand at thy right hand; but it shall 
not come nigh thee. Only with thine eyes shalt thou behold 
and see the reward of the wicked. Because thou hast made 
the Lord, which is my refuge, even the Most High, thy 
habitation; there shall no evil befall thee, neither shall any 
plague come nigh thy dwelling, i 

Now we can understand another scripture which 
has been strangely distorted, namely, the gather- 
ing of the eagles to the carcass. First we will 
quote a few verses: — 

I tell you, in that night there shall be two men in one 
bed; the one shall be taken [Greek, "seized"], and the other 
shall be left [Greek, "escape"]. Two women shall be 
grinding together; the one shall be taken, and the other left. 
Two men shall be in the field; the one shall be taken, and the 
other left. And they answered and said unto him, Where, 
Lord ? And he said unto them. Wheresoever the body is, 
thither will the eagles be gathered together.^ 

In Matt. 24:28 the word "carcass" is used 
instead of "body." IM any suppose those "taken" 
are the righteous, who are caught up to meet Christ 
in the air, while those "left" are the unsaved; but 
it must be apparent that such a view makes Christ 

1 Ps, 91 : i-io. 2 Luke 17 : 34-37. 



THE D7W or THE LORD. 211 

the " carcass," and the saints the " eagles " ! Our 
sense of propriety is shocked by the thought of 
comparing the Hving Saviour to a dead body, a 
putrid carcass, and the saints, who are commanded 
to be as "harmless as doves," to ravenous, filthy 
"eagles " ! This incongruous application vanishes, 
when it is seen that those who are "taken" are 
the wicked, who are indeed a dead body, a carcass, 
to be seized by the "seven last plagues," as repre- 
sented by the "eagles" feasting on the slain; and 
those who are "left" are the righteous Israel, on 
whom the plagues have no power; for they are safe 
under the wings of the Almighty. His truth is 
their shield and buckler. 

THE COMING OF CHRIST. 

The second coming of Christ must not be con- 
founded with the coming of the day of the Lord. 
The two events are entirely different in many 
respects. His coming takes place in the day of 
the Lord, but it is not itself the day of the Lord. 
This distinction is clearly marked by the following 
points of contrast: — 

I. The "day of the Lord" begins immediately 
after the close of the "day of salvation," or at the 
time when Christ leaves the Father's throne to take 
his own throne of David; following this change is 
the infliction of the seven last plagues, which must 
occupy a brief period of time. But the coming of 
Christ takes place after the plagues have fallen; 



212 THE D7W or THE LORD. 

for in Rev. i6 : 15 his coming is shown to be still 
in the future after the first six plagues have been 
poured out. Therefore, in point of time the open- 
ing of the day of the Lord precedes the coming of 
the Lord by a short interval. 

2. The day of the Lord comes like a thief in 
the night, silently, unseen, and unexpectedly, while 
men are buying, selling, planting, and building. 
But the coming of Christ will be like the ' ' lightning 
coming out of the east, and shining even unto the 
west;" a glorious coming with "all the holy 
angels as attendants; " a descent from heaven 
"with a shout, with the voice of the archangel, and 
with the trump of God; " an appearing in which 
"every eye shall see him;" a personal, literal, 
visible coming in the same manner as he went away, 
not a coming in the " desert " or the "secret cham- 
ber; " a coming when the wicked will know of his 
appearing, and flee from his presence, with calls to 
the rocks and mountains to cover them. Certainly 
here are differences that cannot be overlooked. It 
is impossible to apply all these expressions to the 
same event. No thief comes shouting, blowing a 
trumpet, and lighting up the entire place where his 
robbery is to be committed. Therefore, in point of 
manner, the day of the Lord is not the same as the 
coming of Christ. 

By mixing things so diverse in their nature, men 
have invented dangerous theories. They talk about 
a secret coming of the Lord, unknown to the world 



THE OnV or THE LORD. 213 

generally, at which a few will be caught up to meet 
the Lord in the air. This they call the "eagles" 
gathering to the "carcass," etc. It is not neces- 
sary to mention more of the absurd inferences 
handed out for "new light." No one can avoid 
such errors unless he knows that the day of the 
Lord begins at the close of Christ's ministry in the 
true sanctuary, unmarked by any special event on 
earth; and that Christ's coming is a visible, glorious 
appearing after the time of trouble, after the battle 
of the great day of God Almighty, after the dash- 
ing in pieces of the nations, and after the pouring 
out of the wine of the wrath of God in the seven 
last plagues. By marking these contrasts, we may 
avoid wrong conclusions, give to each text its proper 
meaning, and learn the truth, which will be our 
shield in that awful day when the wrath of the 
Lamb shall come. Indiffevence will be fatal to 
as many as cherish it ; for those who do not receive 
the love of the truth will be left to believe a he ; 
and they will find, when too late, that the harvest 
is past, the summer is ended, and they are not 
saved. 

Other remarks concerning the duration and end 
of the day of the Lord will be reserved to a follow- 
ing chapter, after we have sketched more fully the 
position and work of the true Israel of God in these 
closing days. At this point our comment on the 
Eastern Question may be expressed in the words of 
the prophet: — 



214 THE D7W or THC LORD. 

Watchman, what of the night ? Watchman, what of the 
night ? The watchman said. The morning cometh, and also 
the night; if ye will inquire, inquire ye: return, come, i 

Morning breaks for Israel, but with it night 
comes to the Gentiles. Which shall it be to us ? 

1 Isa. 31 : II, 12. 



Chapter Tourteen. 



THE rOUR WINDS. 

OUR way is now cleared to another very inter- 
esting prophecy connected with Israel and 
the Eastern Question, a portion of which 
we quote: — 

And after these things I saw four angels standing on the 
four corners of the earth, holding the four winds of the 
earth, that the wind should not blow on the earth, nor on 
the sea, nor on any tree. And I saw another angel ascend- 
ing from the east, having the seal of the living God : and 
he cried with a loud voice to the four angels, to whom it was 
given to hurt the earth and the sea, saying. Hurt not the 
earth, neither the sea, nor the trees, till we have sealed the 
servants of our God in their foreheads. And I heard 
the number of them which were sealed: and there were 
sealed an hundred and forty and four thousand of all the 
tribes of the children of Israel. i 

Attention is first directed to the time when 
this sealing work will be done. John says, "And 
after these things." To what things did he refer.? 
Going back to the closing part of the preceding 
chapter, we have a record of the events which 
occur under the sixth seal. A glance at them 
shows that they all pertain to the closing days 
of this world's history. We quote: — 

iRer. 7:1-4. [215] 



2i6 THE rOUR WINDS. 

And the heaven departed as a scroll when it is rolled 
together; and every mountain and island were moved out 
of their places. And the kings of the earth, and the great 
men, and the rich men, and the chief captains, and the 
mighty men, and every bondman, and every freeman, hid 
themselves in the dens and in the rocks of the mountains; 
and said to the mountains and rocks. Fall on us, and hide 
us from the face of Him that sitteth on the throne, and 
from the wrath of the Lamb; for the great day of his wrath 
is come; and who shall be able to stand ?i 

Most of the scenes here described have been 
made familiar in the study of other prophecies. 
Once more the great gathering of the kings of the 
earth and their chief captains and mighty men is 
described on the sacred page. It is the Eastern 
Question over again, the same company Joel sav^' in 
the valley of Jehoshaphat, that Daniel saw in the 
time of trouble, and John at the place called Arma- 
geddon. While thus assembled, every cheek turns 
pale. Great hailstones, which God has "reserved 
against the time of trouble, against the day of bat- 
tle and war," ^ will then be poured out of the armory 
of heaven, ' ' every stone about the weight of a 
talent"^ — at least sixty pounds. What cannon 
can reply to such missiles from the fort of heaven ? 
What gunboat can be trained on the unseen power ? 
What can man do contending with God.? Then the 
proud warriors realize their weakness, and vainly 
beseech the mountains to hide them from that face 
soon to be seen coming in the clouds of heaven. 

1 Rev. 6: 14-17. 2job38:23. 8 Rev. 16 : 21. 



THC rOUR WINDS. 217 

After beholding this scene, John turns to another 
view, in which the people of God pass before his 
eyes. God has not forgotten Israel in the days 
of peril. The prophet sees four angels holding the 
four winds, evidently about to let them blow; but 
another angel bids them hold until the servants of 
God are sealed — twelve thousand out of each tribe 
of true Israel. 

SYMBOLS EXPLAINED. 

What is meant by the four winds ? — Evidently 
they are the symbol of war and strife; for they are 
used in relation to the battle array of the kings of 
the earth. The same thing is represented by them 
in the vision of Dan. 7:2: " The four winds of the 
heaven strove upon the great sea. And four great 
beasts came up from the sea." These beasts are 
said to be "four kings [kingdoms], which shall 
arise out of the earth." Nations rise and fall by 
war and conquest; and the four winds, lashing the 
sea to fury, must denote the wars by which these 
different powers were brought successively into 
prominence. We are informed that "sea," or 
"waters," represents people.^ How striking are 
these figures — "sea" means people; "winds," 
war; "beasts," the nations which come up. 

Turning again to Rev. 7:1, we understand from 
the terms used that preparations for war are rapidly 
going forward, and that at times it looks as if a 
general struggle must come; and then the moaning 

iRev. 17; 15. 



2i8 THE POUR WINDS. 

winds die away in their dark recesses, only to sweep 
back again with a stronger gust, impatient for the 
restraint to be removed that they may break out 
for the whirlwind's work of death. 

Such is the picture of the outcome of the East- 
ern Question which Inspiration has painted before 
us. The world has gazed at it for many years, 
wondering what it means. The nations are strain- 
ing at their chains, eager to resent the least insult 
to their dignity, to revenge old grudges, or to acquire 
new possessions. Is not this the present situation 
all over the world ? Has it not been the history of 
the present generation .■* How often the news has 
flashed along the telegraph wires that at last the 
spark to start the conflagration has been kindled ! 
The press has discussed the situation pro and con; 
the scattered fleets have been gathered in; talk of 
war has been heard on every side; "bulls and 
bears " have contended on the stock exchanges 
over the prospects of strife: and then the scare has 
subsided; the atmosphere has become clear again, 
and men have laughed at the idea of any real dan- 
ger. In a few months the play is acted over again, 
with the same result. This has been the expe- 
rience of the last quarter of a century. Over and 
over, and over again, the surging tide has been 
driven in before the gale, only to wash back to 
the great deep in silence. The calm is never of 
long duration, and no one is simple enough to think 
that the storm is over. 



THE rOUR WINDS. 219 

At first men were afraid of the tempest. The 
Eastern Question was a constant dread; but now, 
becoming accustomed to the fickle sky, the matter 
is treated as one of the every-day occurrences. In- 
deed, the more reckless ones even defy the threat- 
ened danger. Instead of restraining the ambitious 
leaders, the common people have besought their 
respective governments to run the risk of war, and 
have even demanded that they should face the 
peril, in order to rid the world of the dark presence. 
And yet the issue does not come; it seems impos- 
sible to make it come, although the trigger is so 
nicely poised that a mere touch will discharge the 
shot that means so much to the nations. In covert 
terms men even pray for war; they tell us it is a 
righteous cause; that God is angry because the 
Christian nations do not speak out, and stop the 
bloody Turk. They wonder that the goaded 
nations do not move. 

Is not the situation strange ? What is the 
secret .■* Is it due to some dark intrigue between 
the wily sultan and his seeming foes.? — No; it is 
not this. The Bible gives the answer : The Israel 
of God are not yet sealed! He says, '■'Hold the 
winds.'" In vain do men pray and preach for the 
die to be cast. With impunity the victims are 
slaughtered; the world is aroused. Men want to 
fight; but they cannot begin; for the Lord says. 
Hold the elements a little longer. 

But does not the Lord care for the sufferings of 



220 THE rOUR WINDS. 

the helpless men and women, and for little children 
that perish ? — Yes, he marks their groans and 
tears. He cares for all the world, and gladly 
would he have them spared. In infinite pity, he 
is now letting a few drops fall, in order that all may 
heed his invitation to seek shelter before the fearful 
roar of the tornado is upon them. When it comes, 
the ruin will be, not a single province, nor a single 
nation, but a world. And will men hear, and turn, 
and escape .-* — Yes; a few true Israelites are still in 
the land, and not a war dog can be loosed until 
they are gathered and sealed. Quickly the mes- 
sage must now go to all, in every land, who may 
be reached. The seal of the living God must be 
placed upon their brow, and for them the armies of 
earth must wait. Proud kings cannot move until 
the humble saint has passed from the danger 
of this world under the sheltering wings of the 
Almighty. True Israel, the remnant of the blood- 
washed throng, must be searched out and sealed in 
their foreheads. When this is done, the winds will 
blow from all quarters, and form the great whirl- 
wind spoken of in the Scriptures of truth: — 

Thus saith the Lord of Hosts, Behold, evil shall go forth 
from nation to nation, and a great whirlwind shall be raised 
up from the coasts of the earth. And the slain of the Lord 
shall be at that day from one end of the earth even unto the 
other end of the earth; they shall not be lamented, neither 
gathered, nor buried; they shall be dung upon the ground, i 

ijer. 25 : 32, 33. 



THE rOUR WINDS. 221 

ELIJAH THE PROPHET. 

Another prophecy shows the fact that God's 
judgments will not come upon the world until the 
warning has been sounded: — 

Behold, I will send you Elijah the prophet before the 
coming of the great and dreadful day of the Lord.i 

Just before the Messiah appeared among men, 
John the Baptist was sent as a special messenger 
to prepare the way of the Lord. He was not Elijah 
in person; but he came in the "spirit and power of 
Elias."^ Christ said of him that " Elias is come 
already, and they knew him not."^ Those who 
received his message were prepared to recognize 
the "Lamb of God " when he appeared. John's 
message was one of denunciation upon those who 
thought their national descent was sufficient evi- 
dence that the blessing of Israel was theirs. He 
laid the ax at the root of the tree, and warned them 
that, notwithstanding their great profession, they 
were not truly Abraham's seed. Only by sincere 
repentance could they know Him that stood among 
them. Elias had come; but they knew him not. 
Neither did they know him of whom John spoke; 
for they beheaded one, and crucified the other. 

A similar condition will exist just before the 
"great and dreadful day of the Lord." Nations 
will again boast of their Christianity, or even claim 

1 Mai. 4:5. s Luke 1:17. 3 Matt. 17:12. 



22 2 THE rOUR WINDS. 

to be "lost Israel," and heirs to the kingdom of 
David, while they are not ready for the winds to 
blow. Therefore another message must go in the 
spirit and power of Elijah to awaken the deluded 
people. The time has come for the message; the 
conditions are parallel with those of old; true Israel 
will recognize the truth, and be sealed with the seal 
of God. The world knows them not. They are 
"lost " in the eyes of men, and yet they are princes 
of God and heirs with Christ to David's throne. 
Even now the nations are waiting for them to come 
into the ark; but they know not the pilgrim band. 

THE EVERLASTING GOSPEL. 

A third time the Lord has pointed to his people 
in the midst of the nations, and, symbolized by his 
messengers, the angels, they give the final invita- 
tion and warning: — 

And I saw another angel fly in the midst of heaven, 
having the everlasting gospel to preach unto them that dwell 
on the earth, and to every nation, and kindred, and tongue, 
and people, saying with a loud voice. Fear God, and give 
glory to him; for the hour of his judgment is come: and 
worship him that made heaven, and earth, and the sea, and 
the fountains of waters, i 

"The hour of his judgment" — this is the spe- 
cial burden of the last gospel invitation. Already 
our attention has been called to the closing work 
of our High Priest in cleansing the heavenly sanc- 
tuary, which ends the destiny of all men, and brings 

1 Rev. 14: 6, 7. 



THE rOUR WINDS. 223 

the decree which says, "He that is unjust, let him 
be unjust still: and he which is filthy, let him be 
filthy still: and he that is righteous, let him be 
righteous still: and he that is holy, let him be holy 
still. "^ Christ then makes the final atonement for 
the righteous, but blots out the names of those who 
do not overcome. 

In these decisions, judgment is passed upon all 
cases. Therefore, in pointing the world to the 
true sanctuary, and the closing ministry of Christ 
for true Israel, the judgment hour is proclaimed. 
Think of it: the judgment in progress, and yet the 
world preparing war, and the church talking of a 
future age of peace and safety ! Where is Elijah 
the prophet ? Where is John the Baptist ? Where 
is Luther or Wesley ? Who shall declare before 
all the nations that the judgment has begun on the 
dead of past ages, and will soon come to the liv- 
ing ? Men of faith are needed; for the lovers of 
pleasures more than lovers of God will ridicule the 
messenger and despise the message. 

BABYLON IS FALLEN. 

Another angel follows the first, and in sadness 
announces that "Babylon is fallen, is fallen, that 
great city, because she made all nations drink of the 
wine of the wrath of her fornication."^ "Baby- 
lon the Great " is a family name, — that of mother 
and daughters who have taken the name of Christ, 
and yet have linked themselves with the wicked, 

1 Rev. 22:11. a Rev. 14:8. 



224 THE rOUR WINDS. 

ambitious nations, even flaunting the title of their 
unlawful union in the expression, ' 'Christian nation. " 
The very name discloses the fact of a moral fall 
which has come to her who once leaned only on 
the arm of her beloved Lord. 

THE LAST WARNING. 

A third angel follows the first and second, and 
utters the final warning to all who worship the 
powers of earth. In terrible words he declares 
that the wine of the wrath of God is about to be 
poured out without mixture into the cup of his 
indignation.^ This includes the seven last plagues; 
for "in them is filled up the wrath of God." With- 
out entering into the details of these warning mes- 
sages, no one can fail to see something of their 
nature from this short outline. As surely as there 
is an Eastern Question before the world, calling 
men to the battle of the great day of God, there is 
a warning and an entreaty sent in love to all who 
are exposed to danger, that they may escape the 
snare, and stand before the Son of Man. 

The reader is requested to stop and ponder on 
this matter. Reason alone teaches that a crisis 
must ultimately come over matters in the East. 
For this expected event the armies are drilled and 
maintained. From a score of Bible prophecies 
we learn that this struggle will culminate in the 
destruction of all nations, close the day of God's 
grace, and usher in the day of his wrath. In spite 

1 RcT. 14 : 9-ia. 



THE rOUR WINDS. 225 

of the fears, and even the hopes, that some deci- 
sive action will settle existing complications, a cer- 
tain degree of peace is yet granted, and this very 
holding of the winds, we are told, is in order that 
God's servants may be sealed, ready for their 
redemption. This is in accordance with the deliv- 
erance promised to all whose names are in the book 
when the "time of trouble" spoken of by Daniel 
the prophet shall come. Thus in the midst of the 
distress already coming upon the world, the Lord 
remembers his "little flock," the lost sheep of the 
house of Israel, They are found in every nation 
and of every creed; and so the "everlasting gos- 
pel" is once more sent to all mankind, announcing 
that the hour of God's judgment is come. Christ 
is entered into the most holy place of the sanctu- 
ary, to confess the names of his people; and when 
this is accomplished, his work as priest will be 
done; the mystery of God in the gospel will be 
finished, and the day of the Lord begin, bringing 
his unmixed wrath. 

But, alas ! the truth which is sent to shelter the 
people, is not in accordance with popular ideas. 
They are expecting Christ to reign as king in this 
world, even as the ancient Jews looked for a Mes- 
siah to set up the kingdom at Jerusalem. As did 
the Jews of old, they regard themselves as the 
favored people of the Lord, notwithstanding their 
lives show that they have only a form of godliness. 
They refuse the warning which bids them worship 



226 THE rOUR WINDS. 

Him that made all things, but cling more closely 
to the civil powers for protection. They reject the 
law of God, but strain at gnats in conforming to 
traditions of the fathers. What excuse can they 
make when the King comes in to see the guests ? 
They will be ' ' speechless. " Having been miserably 
deceived, now they must suffer the consequences. 

Thank God ! a few will know the call of the Good 
Shepherd. His sheep know his voice. No Babel 
of tongues can drown the sound of the Master's 
well-known tones. God's people are coming. 
Out of each tribe, God enrolls the names of 
those who have kept his commandments and the 
faith of Jesus, — a little company to be added to 
the great multitude of preceding generations, — just 
a remnant, but enough to make up the number; 
and "so all Israel shall be saved," and a voice 
from the throne will declare, "It is done." 

Happy is the man whom his Lord shall own in 
that day. No plague shall come upon those who 
have the seal of God in their foreheads. They are 
marked with the divine stamp. Like the blood of 
the passover lamb on the door-posts of Israel when 
the angel of death went through Egypt, will be the 
seal of God on the brow of his saints. They are 
passed over by the vials of destruction, "left" 
unharmed, while the wicked are "taken," as the 
" eagles " devour the loathsome "carcass." Then 
follows the coming of Christ in person, to receive 
his waiting, trusting, loving Israel. 



Chapter rirjECN. 



THE SECOND EXODUS. 

NOW all these things happened unto them for 
ensamples : and they are written for our 
admonition, upon whom the ends of the 
world are come. "^ No further proof is needed to 
show the relation sustained between the national 
Israel and the true Israel in these last days. They 
were the type; these the antitype. They were the 
pattern; these the original. 

God teaches the world by object-lessons. When 
he would make known his invisible power to cre- 
ate righteous men where only sin had previously 
reigned, he brought a visible world out of prime- 
val chaos. Thus his eternal power and Godhead 
are revealed in the works of nature. When he 
would point penitent men to the Divine Sacrifice, 
he gave them the lesson in the innocent victims of 
the ceremonial system. When he would shadow 
forth the mediatorial service of the great High 
Priest in heaven, the Levitical priesthood was 
ordained. When he would show the divisions in 
Christ's ministry, he gave the figure of the worldly 
sanctuary, with its two apartments, each with its 
appointed service. When he would teach men of 

1 1 Cor. lo : II. [2273 



2 28 THC SECOND CX0DU5. 

the final load of guilt that will be laid on Satan, he 
directed that the scapegoat should bear away the 
sins of the people. When he would represent his 
true people Israel, unknown and persecuted by the 
proud world, he showed it by the Hebrews' bondage 
in Egypt. When he would illustrate the final wrath 
upon the nations, he poured out his plagues on 
Pharaoh. When he would reveal the deliverance 
of his saints, he brought Israel out of bondage. 
When he would typify the new earth, he brought 
his people to a land flowing with milk and honey. 
When he would point them to the New Jerusalem 
above, he brought them to the earthly ' ' city of 
peace." When he would describe the glory of the 
world to come, he used the kingdom under the 
reign of David and Solomon. When he would 
show the consequences of pride and disobedience, 
he destroyed the host brought out of Egypt, sent 
their posterity into captivity, cursed their land, 
burned up their city, and finally scattered them 
over the earth as a constant witness of their folly. 
From this rapid survey of- the field we now return 
to the point where the national Israel was dis- 
carded, and the gospel went to all nations. To 
the church as thus constituted was committed the 
gospel work of teaching the nature, extent, duration, 
and glory of the future kingdom of God. Their 
task will last until the gospel work is done; so from 
the very nature of the case, they cannot enter upon 
their final rest until probation is ended. 



THC SECOND CX0DU5. 229 

THE DISPERSION. 

It was not the Master's plan that his disciples 
should stay at Jerusalem, and wait for the nations 
to come to them for truth; but the command was, 
" Go ye into all the world, and preach the gospel 
to every creature. " The harvest is great, and the 
laborers are few; therefore the people of God were 
to be dispersed throughout all the world, as mis- 
sionaries to those who sit in darkness. Thus, again, 
we see that there can be no gathering of Israel until 
after the gospel to sinners is finished. Persecution 
is one means by which the gospel message has 
been carried to earth's remotest bounds. Imme- 
diately after the stoning of Stephen, the dispersion 
began, as shown by the following words: — 

And Saul was consenting unto his death. And at that 
time there was a great persecution against the church which 
was at Jerusalem; and they were all scattered abroad 
throughout the regions of Judea and Samaria, except the 
apostles. . , . Therefore they that were scattered abroad 
went everywhere preaching the word.i 

The time had come for national lines in gospel 
work to be broken down, and God's messengers 
were to realize that with him there is no respect of 
persons. And yet every individual who accepts the 
message is a true Israelite. No tribes are lost in 
the registry of God; but in the sight of men they 
are lost, simply because the marks of a true Jew 
are known only to God. In this sense James 
addressed his epistle: — 

1 Acts 8 : 1-4. 



230 THE SECOND EXODUS. 

James, a servant of God and of the Lord Jesus Christ, 
to the twelve tribes which are scattered abroad^ greeting. 
My brethren, count it all joy when ye fall into divers 
temptations. 1 

James was a Christian, writing to Christian 
brethren, yet he calls them the twelve tribes. He 
understood perfectly well that all true followers of 
Jesus are Israelites indeed. He also recognized the 
fact that no tribes are lost. Twelve, the original 
number, were in existence in a. d. 6o, when he 
wrote, but they were scattered abroad, and suffer- 
ing "divers temptations." It is not the lot of 
Israel to be honored in this world. Christ, the 
King of Israel, suffered persecution and death, and 
he assures his followers that the same treatment 
will be theirs also. The very enthusiasm now 
manifested in behalf of the national Israel is evi- 
dence that little is known concerning true Israel 
even in "Christian lands." John in holy vision 
saw the " one hundred and forty and four thousand 
of all the tribes of the children of Israel," for whose 
sake the "four winds" are now held, and heard 
his angel guide describe their experience in these 
closing days: "These are they which came out of 
great tribulation, and have washed their robes, and 
made them white in the blood of the Lamb." ^ 

As surely as the Eastern Question is even now 
demanding the attention of the nations, as surely 
as God is even now holding the winds, so surely 
are the remnant of true Israel now being sealed 

ijamasi:!. a Rev. 7:14. 



THE SECOND EXODUS. 231 

with the seal of the Hving God. And yet, in har- 
mony with true Israel in the days of Abraham and 
Christ, the peculiar features of their faith and prac- 
tise expose them to the ridicule of men and the 
oppression of unjust civil laws. Thus they will 
come up out of great tribulation. This will be seen 
more clearly by another description of them: — 

And the dragon was wroth with the woman, and went to 
make war with the remnant of her seed, which keep the 
commandments of God, and have the testimony of Jesus 
Christ. 1 

The " woman " is evidently a symbol of the true 
church in all ages. The "remnant of her seed" 
must be true Christians in the last days. The 
"dragon" is Satan (verse 9), who works through 
human beings. * ' War, " in this case, is persecution, 
under the sanction of religious and civil laws, rather 
than warfare in the usual acceptation of the term. 
The reason for this hostility is that the "remnant" 
"keep the commandments of God." They must 
also be true Christians; for they "have the testi- 
mony of Jesus Christ." 

Now can any one imagine how a people who are 
truly Christians in these days can be singular in 
reference to the commandments of God .-' Suppose 
a comparatively small number — not more than 
144,000 — should be convinced that the seventh day 
of the week is the Sabbath, just as the fourth com- 
mandment in God's law declares it to be; would 
they not immediately be considered "odd," and 

1 Rev. 12 : 17. 



232 THE SECOND EXODUS. 

even " fanatical " or "crazy," by the millions of 
people who regard Sunday, the first day of the 
week, as the Lord's day ? We need not argue 
whether they are right or wrong in this practise; 
the question is, How would they be regarded by 
the rest of the world ? Is it not certain that they 
would be ridiculed and despised by other religious 
bodies ? Would they not also come in conflict 
with the laws of civil governments which require 
that Sunday shall be observed as a sacred rest day ? 
Is it not a fact that nations the most devoutly 
religious in the popular honor they bestow upon 
Sunday, would thus become the foremost perse- 
cutors against those who should keep Jehovah's 
Sabbath ? In the very nature of the case, would 
not the conscientious minority be obliged to suffer 
at the hands of the majority ? Here would cer- 
tainly be sufficient ground for religious prejudice 
and bigotry to oppress the few who differed so 
radically on such a vital matter. 

It cannot be denied that the keeping of the sev- 
enth or last day of the week is according to the 
explicit commandment of God, even though many 
for various reasons decide that another day will 
answer the purpose. The Sabbath was given to 
Israel for the express purpose of being a "sign" 
between them and the Lord.^ Christ declared that 
he did not come to destroy a jot or tittle of the 
law; and do not all Christians believe in the eternal 
obligation of the ten commandments f Then is it 

1 Ex. 31 : 13. 



THE SCCOIMD CXODU5. 233 

not a Christian duty to keep the Sabbath ? And if 
true Christians are really true Israelites, Abraham's 
seed in Christ, will they not keep the day honored 
by both Abraham and Christ ? In other words, 
when God shall once more prepare to manifest his 
true Israel before the world, will not the original 
Sabbath be a " seal in their foreheads " ? If these 
suppositions are correct, will not the discovery of 
"lost Israel" bring to view a company of Chris- 
tian Sabbath-keepers ? Would not this mark iden- 
tify them with Israel of old, from Adam to Christ, 
who by faith trusted in Christ for grace to keep the 
law of God ? 

As we have found only one gospel for all the race 
during the different ages; only one Saviour for Jew 
and Gentile alike; only one divine law, written in 
our hearts, is there not really one Sabbath — the 
seventh day — for all men ? If since she ' ' fled into 
the wilderness," the "woman" — the church — 
has lost this memorial of the creative work wrought 
out by Christ and the Father, is it not reasonable to 
suppose that it will be restored to her when she 
again comes up from the wilderness leaning on the 
arm of her Beloved ? If the people of God in the 
last generation are found following closely the gos- 
pel of Christ, while keeping the Sabbath that he 
kept and commanded, will they be recognized by 
those who look for the return of Israel ? Or will 
the very fact that they do keep the Sabbath, cause 
them to be despised and rejected, as was their Mas- 



234 THE SECOND EXODUS. 

ter ? If the Jews could not recognize their own 
Messiah, for whom they looked, because he came 
not according to their traditions, will those who 
now have so deep an interest in his elect people, 
Israel, receive them while keeping the command- . 
ments of God instead of the traditions of the 
church ? 

John saw again the same remnant of Christian 
Israel proclaiming the last warnings to all the 
world, as recorded in Rev. 14:6-12, and instantly 
recognized them as true Israel in affliction: — 

Here is the patience of the saints: here are they that 
keep the commandments of God, and the faith of Jesus. 

They are the ones who point out the closing work 
of Christ as priest in the cleansing of the heavenly 
sanctuary, and show that the hour of judgment 
is come; they also point out the dangers which 
threaten a careless world in Babylon; they tell of 
the impending close of probation, and the pouring 
out of the wine of the wrath of God in the seven last 
plagues; they know that the coming of Christ is 
near, and that the gathering calamities involved in 
the Eastern Question are waiting to break over the 
world. Knowing these facts, they pray for the winds 
to be held, while they hasten to tell the world, 
searching out the lost Israel of God, that all may 
receive his seal, and escape the raging storm. 
They are Jews inwardly, the living remnant of 
true Israel. 



THE SECOND EXODUS. 235 

And a work of this kind is now in progress among 
the nations of earth. A people have lately arisen 
who are calling special attention to these very 
matters. They claim to be giving the messages 
found in the prophecies just quoted. Their motto 
is, "The commandments of God, and the faith of 
Jesus." While trusting to Christ for justification 
and sanctification, they are strict observers of the 
precepts of Jehovah, including the Sabbath of the 
fourth commandment. It is superfluous to add that 
on account of their faith and practise, they are 
exposed to business losses, ridicule of friends, and 
even imprisonment and fines. But the careful 
student of the Scriptures will notice that these 
marks of unpopularity are perfectly consistent with 
the character of true Israelites. No doubt these 
people will soon become widely known, and already 
their missionaries are in every land, and their 
literature is extensively circulated in more than 
thirty languages. 

It is at least a remarkable coincidence that a 
body holding the peculiar doctrines committed to 
true Israel is in existence, with about 50,000 adher- 
ents, and numbers constantly increasing, at the very 
time when so much is said about the return of the 
Hebrew nation; and when this movement is con- 
nected with the drying up of the Turkish Empire, 
gigantic preparations for war, the holding of the 
impending struggle notwithstanding the demand 
for the Turk's summary punishment, and over all 



236 THE SECOND EXODUS. 

an Eastern Question of thrilling interest. Each 
actor in this world's last drama is already on the 
stage; and it behooves each one of us to discern the 
signs of the times. Already we have learned that 
the winds are stayed in order that the remnant of 
Israel may be sealed with the sign of the living God. 
Is the calling out of a people to keep the Sabbath 
committed to Israel a fulfilment of this prophecy ? 
Surel)^ if such is the case, these people are not 
recognized in the world to-day as the chosen seed 
of Abraham. 

GATHERING ISRAEL. 

Having rapidly sketched the scattering of true 
Israel, their work among all the nations, the rem- 
nant now being called by the special message of 
the gospel, their bondage and persecution, we now 
come to their final deliverance from the oppressor's 
hand, — tite second exodus, the jubilee, the gather- 
ing together of all the people of God in their per- 
manent home. Let us read a few of the promises 
on this point: — 

And one of them, named Caiaphas, being the high priest 
that same year, said unto them, Ye know nothing at all, nor 
consider that it is expedient for us that one man should die 
for the people, and that the whole nation perish not. And 
this spake he not of himself: but being high priest that 
year, he prophesied that Jesus should die for that nation; 
and not for that nation only, but that also he should gather 
together in one the children of God that were scattered 
abroad. 1 

1 John II : 49-52. 



THC SECOND EXODUS. 237 

From this we learn that the gathering of Israel 
is the great consummation. Through Isaiah the 
same thing is foretold: — 

And it shall come to pass in that day, that the Lord shall 
set his hand again the second time to recover the remnant of 
his people, which shall be left, from Assyria, and from Egypt, 
and from Pathros, and from Cush, and from Elam, and 
from Shinar, and from Hamath, and from the islands of the 
sea. And he shall set up an ensign for the nations, and 
shall assemble the outcasts of Israel, and gather together 
the dispersed of Judah from the four corners of the earth. 1 

Also in Jeremiah: — 

Therefore, behold, the days come, saith the Lord, that it 
shall no more be said, The Lord liveth, that brought up the 
children of Israel out of the land of Egypt: but. The Lord 
liveth, that brought up the children of Israel from the land 
of the north, and from all the lands whither he had driven 
them; and I will bring them again into their land that I 
gave unto their fathers. 2 

Probably all will agree that these promises per- 
tain to the future, and therefore they must apply to 
true Israel; for no such gathering of the Hebrew 
nation will take place. The language is very posi- 
tive, and the event will far exceed any previous 
manifestation of divine power. 

Oh that the salvation of Israel were come out of Zion ! 
when the Lord bringeth back the captivity of his people, 
Jacob shall rejoice, and Israel shall be glad.3 

1 Isa. II : II, 12. 2jer. i6 : 14, 15. « Ps. 14 : 7. 



238 THE SECOND EXODUS. 

THE TIME OF ISRAEL'S RETURN. 

No attempt will be made to fix an exact date for 
the gathering of God's people; for the Saviour said 
to the disciples who wished to know the time of 
the restoration of the kingdom to Israel, "It is 
not for you to know the times or the seasons, which 
the Father hath put in his own power. "^ The time 
when the fulfilment of the promises draws near 
may, however, be learned from the relation of this 
to other events. Enough has already been said to 
show that Israel will not be gathered until their 
work of teaching the gospel to every creature is 
done. This will be the close of human probation, 
and will leave the wicked without excuse when the 
seven last plagues are poured out. The next event 
is the coming of Christ to gather his people Israel: — 

And they shall see the Son of Man coming in the clouds 
of heaven with power and great glory. And he shall send 
his angels with a great sound of a trumpet, and they shall 
gather together his elect from the four winds, from one end 
of heaven to the other. 2 

This not only fixes the gathering of Israel at 
Christ's coming, but it also shows in what way 
the people of God are assembled. No railroads or 
steamboats are needed; but "angels, that excel in 
strength," and who run and return " as the appear- 
ance of a flash of lightning," will transport the 
scattered saints of God from the most distant parts 

lActs 1 :6, 7. 2 Matt. 24 : 30, 31. 



THE SECOND EXODUS. 239 

of the earth to meet their Lord and King, This is 
the only "gathering of Israel," or "return of the 
Jews," which this world will ever witness. This 
gathering is in perfect harmony with all the Bible 
teaches concerning the true Israel and the time and 
place of their inheritance. 

THE RIGHTEOUS DEAD. 

Another fact of tremendous importance and 
thrilling interest in connection with the gathering 
of true Israel, is that all the righteous dead, as well 
as all the righteous who remain alive, are included 
in the promised return. God will not gather some 
of Israel, and leave the rest behind. By far the 
larger portion who are worthy to bear that hon- 
ored title, have gone down in death. Abraham, 
Isaac, and Jacob are dead; and their righteous 
seed have likewise ' ' died in faith, not having 
received the promises, but having seen them afar 
off, and were persuaded of them, and embraced 
them, and confessed that they were strangers and 
pilgrims on the earth. "^ What shall be done with 
these .-' Are they not to share in the promises which 
cheered their fainting hearts when buffeted by a 
world which knew them not ? Long they have 
waited in the silent tomb for the "jubilee" trum- 
pet to sound the hour of their release from the 
bondage of death. An "example" of this is 
recorded in the dying request of Joseph: — 

iHeb. II ; 13. 



240 THC 5CCOND CXODUS. 

By faith Joseph, when he died, made mention of the 
departing of the children of Israel ; and gave command- 
ment concerning his bones, i 

An earthly Canaan was the promised land to this 
typical Israel, and the going forth of the living 
multitude from Egyptian bondage prefigured the 
second exodus, when the true Israel will come to 
the heavenly Canaan, and not a saint will be left 
behind. From the days of Abel until the end of 
time, the children of the promise have fallen by the 
cruel hand of death, many of them the martyrs of 
a faith which in each generation has aroused the 
anger of the dragon. Their bones line the high- 
way from the gates of Eden lost to the gates of 
Eden restored. Who shall resuscitate these whi- 
tened relics of a godly race, and bear them, crowned 
with immortal life, to the city of God } Again we 
turn to the Scriptures for our answer: — 

The hand of the Lord was upon me, and carried me out 
in the Spirit of the Lord, and set me down in the midst of 
the valley which was full of bones, and caused me to pass 
by them round about: and, behold, there were very many 
in the open valley; and, lo, they were very dry. And he 
said unto me. Son of Man, can these bones live ? And I 
answered, O Lord God, thou knowest. Again he said unto 
me. Prophesy upon these bones, and say unto them, O ye 
dry bones, hear the word of the Lord. Thus saith the Lord 
God unto these bones: Behold, I will cause breath to enter 
into you, and ye shall live: and I will lay sinews upon you, 
and will bring up flesh upon you, and cover you with skin, 
and put breath in you, and ye shall live; and ye shall know 
that I am the Lord. So I prophesied as I was commanded; 

1 Heb. II : 22. 



THE SECOND EXODUS. 241 

and as I prophesied, there was a noise, and behold a sha- 
king, and the bones came together, bone to his bone. And 
when I beheld, lo, the sinews and the flesh came up upon 
them, and the skin covered them above: but there was no 
breath in them. Then said he unto me, Prophesy unto the 
wind, prophesy, son of man, and say to the wind. Thus 
saith the Lord God: Come from the four winds, O breath, 
and breathe upon these slain, that they may live. So I 
prophesied as he commanded me, and the breath came into 
them, and they lived, and stood up upon their feet, an 
exceeding great army. 

Then he said unto me, Son of man, these bones are the 
whole house of Israel: behold, they say. Our bones are 
dried, and our hope is lost: we are cut off for our parts. 
Therefore prophesy and say unto them. Thus saith the Lord 
God: Behold, O my people, I will open your graves, and 
cause you to come up out of your graves, and bring you into 
the land of Israel. And ye shall know that I am the Lord, 
when I have opened your graves, O my people, and brought 
you up out of your graves, and shall put my spirit in you, 
and ye shall live, and I shall place you in your own land: 
then shall ye know that I the Lord have spoken it, and per- 
formed it, saith the Lord.i 

No explanation of the foregoing words is needed. 
Our comments will be few, but the lesson is im- 
pressive. It is certain that the holy dead are a 
part of the Israel of God; and when the living enter 
the land of promise, those who have died will rise 
from their graves, and join the company. The 
living do not precede the dead, neither do the 
dead go before the living; all go at the same 
moment. These conclusions are precisely what the 
Bible elsewhere asserts: — 

16 lEze. 37 : i-i^. 



242 THE SftCOND CXODUS. 

And these all, having obtained a good report through 
faith, received not the promise: God having provided some 
better thing for us, that they without us should not be made 
perfect. 1 

Paul states the facts clearly, as follows: — 

But I would not have you to be ignorant, brethren, con- 
cerning them which are asleep, that ye sorrow not, even as 
others which have no hope. For if we believe that Jesus 
died and rose again, even so them also which sleep in Jesus 
will God bring with him. For this we say unto you by the 
word of the Lord, that we which are alive and remain unto 
the coming of the Lord shall not prevent [go before] them 
which are asleep. For the Lord himself shall descend from 
heaven with a shout, with the voice of the archangel, and 
with the trump of God: and the dead in Christ shall rise 
first : then we which are alive attd remain shall be caught up 
together with them in the clottds, to meet the Lord ift the air : 
and so shall we ever be with the Lord. Wherefore com- 
fort one another with these words. 2 

A proper consideration of these words of inspira- 
tion would dispel much of the confusion which now 
exists with reference to the time when the reward 
will be given; but the point now to be emphasized 
is that at the coming of Christ the righteous dead 
are raised, and join the living saints in the grand 
exodus to the "Holy Land." None are caught up 
before that event, and none are gathered after- 
ward; but all go together. The redeemed will not 
be a succession of straggling bands, but an ' ' exceed- 
ing great army," composed of those who come up 
from the opened graves, together with the living 
" remnant." 

1 Heb. II 139, 40. 2 I Thess. 4: 13-18. 



THE SECOND EXODUS. 243 

THE FINAL CHANGE. 

One more link in the chain of truth can now be 
coupled with what has gone before; namely, at the 
coming of Christ, a physical change must pass upon 
all the righteous, before they can enter upon the 
inheritance. No person in the present mortal body 
can possibly enter the promised land. If this point 
is clearly taught in the Scriptures, it will again show 
that the kingdom of Christ will not be set up in this 
present world, where death reigns; for no human 
being, as now constituted, could live upon it. Every 
individual must be "changed" in his physical com- 
position before he is removed to his eternal posses- 
sions. Paul is speaking of the resurrection body, 
and he says: — 

So also is the resurrection of the dead. It is sown in 
corruption: it is raised in incorruption: it is sown in dis- 
honor; it is raised in glory: ^itis^sown in weakness; it is 
raised in power: it is sown a natural body; it is raised a 
spiritual body. . . . Now this I say, brethren, that flesh 
and blood cannot inherit the kingdom of God; neither doth 
corruption inherit incorruption. Behold, I show you a 
mystery: .We shall not all sleep, but we shall all be changed, 
in a moment, in the twinkling of an eye, at the last trump: 
for the trumpet shall sound, and the dead shall be raised 
incorruptible, and we shall be changed. For this corruptible 
must put on incorruption, and this mortal must put on 
immortality, 1 

Christ's kingdom will have no end; it is an in- 
corruptible, eternal reign on the throne of David. 

li Cor. 15:42-53, 



244 THC SECOND EXODUS. 

Nothing subject to death and decay will enter that 
world; hence, when the Lord appears, the mortal 
bodies of all the redeemed will be changed for 
immortal, spiritual bodies. The blood is the life of 
these mortal bodies; the immortal bodies will be 
spiritual. But the spiritual body will be as literal 
as the bodies we now possess. Christ, after his 
resurrection, had flesh and bones, hands, feet, etc. 
His disciples saw, handled, and heard him. He ate 
food, walked, talked, and did other physical acts. 
He was not a phantom, nor a disembodied, imma- 
terial spirit. He ascended up to heaven in a tangi- 
ble bodily form, and now sits at the right hand of 
God as the man Christ Jesus. When he comes 
again, every true Israelite, every Christian, will be 
made like him in outward form: — 

For our conversation is in heaven ; from whence also we 
look for the Saviour, the Lord Jesus Christ ; who shall change 
our vile body, that it may be fashioned like unto his glorious 
body, according to the working whereby he is able even to 
subdue all things unto himself, i 

No man can endure the glory of Christ's personal 
presence without this wonderful change in his 
physical frame; and so it will be impossible for 
sinful, mortal individuals to enter the kingdom: — 

For this ye know, that no whoremonger, nor unclean 
person, nor covetous man, who is an idolater, hath any 
inheritance in the kingdom of Christ and of God. 2 

1 Phil. 3 : 20, 21. 2 Eph. 5 : 5. 



THE SECOND EXODUS. 245 

This fact alone is sufficient to show that no work 
of conversion for wicked men or evil angels can 
possibly take place after Christ takes his kingdom. 
Only those who in this life are made new creatures 
in heart, will receive the new body at the sounding 
of the last trump. Then an instantaneous change 
will pass on all the redeemed Israel. God has 
shown in vision the end of that people whom he 
has chosen: — 

How shall I curse, whom God hath not cursed ? or how 
shall I defy, whom the Lord hath not defied ? For from 
the top of the rocks I see him, and from the hills I behold 
him: lo, the people shall dwell alone, and shall not be reck- 
oned among the nations. Who can count the dust of Jacob, 
and the number of the fourth part of Israel ? Let me die 
the death of the righteous, and let my last end be like his.i 

If a man die, shall he live again ? all the days of my 
appointed time will I wait, till my change come. Thou 
shalt call, and I will answer thee: thou wilt have a desire to 
the work of thine hands. '-^ 

For I know that my Redeemer liveth, and that he shall 
stand at the latter day upon the earth: and though after my 
skin worms destroy this body, yet in my flesh shall I see 
God: whom I shall see for myself, and mine eyes shall 
behold, and not another; though my reins be consumed 
within me. 3 

O, what a happy day will that be for all Israel, 
when their Redeemer comes to earth again to 
"change" his waiting saints! He will call them 
forth from the silent tomb and from the living mul- 
titude; and together they will meet in the air. 

1 Num. 23 : 8-10. 2job 14 : 14, 15. 3job 19 : 25-27. 



246 THE SECOND EXODUS. 

Before closing this special topic, we invite the 
reader to survey the whole field over which we 
have thus far passed, and note the perfect harmony. 
Each part naturally blends with the rest. All is 
plain, and each text has its proper place. We 
began with the first mention of the name " Israel." 
We have followed the history of the people who 
bear this name through obscurity and persecution, 
and now we have seen them leave this world for- 
ever, caught up to the Lord. Another world opens 
before them, and we follow still. 



Chapter Sixteen. 



THE MILLENNIUM. 

THE word "millennium" means one thousand 
years without respect to conditions which 
may exist during that period; but in common 
use it has come to denote a time of universal peace 
and happiness on this earth. Whether or not this 
general expectation will be realized, must be learned 
from the Scriptures; popular use proves nothing. 
The word does not occur in the Bible; but a period 
of time of that length is described in Revelation 20, 
a portion of which chapter we will examine: — 

And I saw an angel come down from heaven, having the 
key of the bottomless pit and a great chain in his hand. 
And he laid hold on the dragon, that old serpent, which is 
the devil, and Satan, and bound him a thousand years, and 
cast him into the bottomless pit, and shut him up, and 
set a seal upon him, that he should deceive the nations no 
more, till the thousand years should be fulfilled: and after 
that he must be loosed a little season. And I saw thrones, 
and they sat upon them, and judgment was given unto 
them; . . . and they lived and reigned with Christ a 
thousand years. But the rest of the dead lived not again 
until the thousand years were finishedo This is the first 
resurrection. Blessed and holy is he that hath part in the 
first resurrection: on such the second death hath no power, 

[247] 



248 THE niLLCNNIUn. 

but they shall be priests of God and of Christ, and shall 
reign with him a thousand years. And when the thousand 
years are expired, Satan shall be loosed out of his prison, 
and shall go out to deceive the nations which are in the four 
quarters of the earth, Gog and Magog, to gather them 
together to battle: the number of whom is as the sand of 
the sea. 

This language is understood by many to mean 
that Christ will establish his kingdom in this world 
at Jerusalem, and so bind Satan that the restored 
nation of Israel will be converted, and then the 
gospel will extend to the Gentile nations during a 
thousand years of peace and happiness. Over- 
whelming evidence has already been presented to 
show that much of this theory is false. From the 
harmony in numerous texts of Scripture, on a dozen 
or more independent lines, it has been found that 
this entire fabric is built on sand. The same con- 
clusion will again be reached in a still more decided 
manner. 

THE TWO RESURRECTIONS. 

It will be noticed in the foregoing quotation that 
the thousand years are preceded by a resurrection 
of the " blessed and holy," and followed by another 
resurrection for the ' ' rest of the dead. " This shows 
that there will be two resurrections, separated by 
an interval of a thousand years. The two classes 
mentioned include the entire human race. All the 
righteous come up at the beginning of the millen- 
nium, and all the wicked at its close. Both classes 



THC niLLCNIMIUM. 249 

will rise again, but not at the same time. This 
difference in time is taught in several other texts. 
Christ spoke of some who ' ' shall be accounted 
worthy to obtain that world, and the resurrection 
from the dead." ^ If there were but one resurrec- 
tion for the entire race, no previous investigation 
would be needed to determine who were worthy; 
but with the idea of two resurrections, his words 
are easily understood. Paul, too, spoke of his 
great desire to ' ' attain unto the resurrection of 
the dead. "^ As he distinctly states that both the 
just and the unjust will be raised, his anxiety must 
have been to come up with the " blessed and holy " 
in the first resurrection. He also spoke of the 
ancient worthies who died in faith of a "better 
resurrection." 

In regard to the time when the first resurrection 
occurs, we have already learned that when Christ 
comes, the holy of all ages who sleep in Jesus will 
come out of their graves, immortal; and as this is 
also at the beginning of the thousand years, we 
know that the millennium will begin when the 
Lord appears, and continue until the rest of the 
dead are raised, when the thousand years are past. 
The order in the resurrection is thus stated by 
Paul: — 

For as in Adam all die, even so in Christ shall all be 
made alive. But every man in his own order: Christ the 
first-fruits; afterward they that are Christ's at his coming.s 

1 Luke 20 : 35. 2 Phil. 3:11. 3 i Cor. 15 : 22, 23. 



250 THC niLLCNNIUn. 

But not only will the holy dead rise at the coming 
of the Lord, but those also that are alive will be 
changed to immortality at the same time, and all 
together they will be caught up to meet the Lord 
in the air. Therefore the millennium begins with 
every righteous person removed from this earth. 

THE INHERITANCE IN HEAVEN, 

Our next inquiry is, Where do Christ and the 
true Israel spend the one thousand years of the 
millennium ? Do they remain in the air ? Do they 
descend again upon the earth ? Do they proceed 
upward to heaven } We have already learned that 
this earth is to pass away in a flood of fire, to be 
replaced by a new earth, a heavenly country, where 
Abraham and all Israel will eternally dwell; but 
this does not conflict with a stay of a thousand 
years in heaven, in case we find evidence to this 
effect. And this is exactly what we do find. Shortly 
before Christ went away, he said to the disciples: — 

Little children, yet a little while I am with you. Ye shall 
seek me: and as I said unto the Jews, Whither I go ye 
cannot come; so now I say to you. „ , . Simon Peter said 
unto him, Lord, whither goest thou ? Jesus answered him, 
Whither I go, thou canst not follow me now; but thou shall 
follow me afterwards.! 

There can be no doubt as to the place where 
Christ was going; for a little later he said, "But 
now I go my way to Him that sent me; " and again, 
" I go unto my Father." Therefore it is certain 

Ijohn 13 :33, 36. 



THE niLLENNIUn. 251 

that the followers of Christ will sometime be taken 
to heaven and to the Father. He next tells the 
exact time when they will have this privilege: — 

Let not your heart be troubled: ye believe in God, believe 
also in me. In my Father's house are many mansions: if it 
were not so, I would have told you. I go to prepare a place 
for you. And if I go and prepare a place for you, / will 
come again, and receive you unto myself; that where I am, 
there ye may be also.i 

This settles the matter conclusively; when Christ 
comes, all the righteous are taken to heaven. Peter, 
who wished to go with Christ at once, understood 
the promise of a future reward in heaven when the 
Lord returned; for he says: — 

Blessed be the God and Father of our Lord Jesus Christ, 
which according to his abundant mercy hath begotten us 
again unto a lively hope by the resurrection of Jesus Christ 
from the dead, to an inheritance incorruptible, and undeiiled, 
and that fadeth not away, reserved in heaven for you. 2 

From all these texts we learn that a portion of 
Israel's inheritance is in heaven, and there they 
first proceed after being gathered out of this world 
to meet the Lord in the air. They do not stay 
in the air, neither do they immediately descend to 
the earth; but they go to the Father, where Jesus 
went. Jerusalem, the city of their hopes and treas- 
ures, is there. That is the city which Abraham 
saw, having twelve foundations. That is the capital 

1 John 14 : 1-3. 2 I Peter 1:3,4. 



252 THE niLLCNNIUn. 

of Christ's kingdom, and the place where he will 
take the throne of David. There the redeemed 
host will gather, in the Father's kingdom, for the 
marriage supper of the Lamb. There is the place 
which Christ is now preparing for the return of 
Israel. Is it not strange that men have so lost sight 
of true Israel, the true inheritance, and the true 
city, that they think all is to be accomplished by 
the Jews' being gathered back to barren Judea and 
to dilapidated old Jerusalem ? Instead of Israel's 
being gathered to any part of this world, they are 
removed to the central point in the universe, even 
to heaven. They will be removed as far from this 
earth as heaven is distant in space; and the differ- 
ence between the two illustrates how far the whole 
theory devised by men is from the truth of God. 
How long do they stay in heaven ? Do they come 
back at any time during the thousand years ? These 
questions will be answered by a few plain facts. 

JUDGING THE WORLD. 

We are told just what the Israel of God will do 
during the entire millennium; they reign with Christ 
on thrones of judgment. Who are they judging ? 
Paul answers: — 

Do ye not know that the saints shall judge the world ? 
. . . Know ye not that we shall judge angels ? how much 
more things that pertain to this life ? i 

Wicked men and evil angels' will be judged dur- 
ing the millennium. Instead of a second probation 

1 1 Cor. 6 : 2, 3. 



THE MILLENNIUM. 253 

for these classes, it will be the period of their 
judicial examination and everlasting condemnation. 
Each case will be impartially tested, not with hope 
of pardon, but to apportion the relative degree of 
guilt. The saints are associated with Christ in 
that solemn tribunal. The wicked do not appear 
in person before the bar of God; for they are dead 
upon the earth, waiting for the second resurrection, 
at the close of the thousand years; but their I'ecord 
is written in the books in heaven, and from these 
faithfully kept volumes the testimony will be pro- 
duced. Thus it is written: — 

And I saw the dead, small and great, stand before God; 
and the books were opened; and another book was opened, 
which is the book of life: and the dead were judged out of 
those things which were written in the books, according to 
their works. 1 

As the "books" are in heaven, the judgment 
work must be carried on in the same place during 
the thousand years. Therefore the saints remain 
in heaven during the entire millennium, and there 
is not a righteous person on the earth during all 
that thousand years. This conclusion is unavoid- 
able from the explicit statements of the Bible; but 
it is so much at variance with popular theories that 
the reader is invited to dwell a moment longer on 
the contrast. Instead of the wicked being alive 
during the millennium, they are all dead on the 
earth; instead of a second probation, it is a time 
of passing sentence on the lost; instead of " another 



lev. £o : 12. 



254 THC niLLCNNIUn. 

gospel " being preached, there will not be a sound 
from human lips; instead of Christ and the true 
Israel being in Palestine at Jerusalem, they will be 
in heaven, within the New Jerusalem; instead of its 
being the time when the earth will be renewed, it 
is the period when it will be swept with the besom 
of destruction. It will be a time of " peace " to the 
warring nations; but it will be the hush of death. 
Under the fury of demons leading to the fray, the 
problem of the Eastern Question will have been 
solved; the battle of the great day of God Almighty 
will then be over; the whirlwind's work of death 
will be done; the seven last plagues will then have 
been poured out; and the remnant of the wicked 
will have been consumed by the glory of Christ's 
appearing. Not a man will be left alive. 

THE EARTH DESOLATE. 

In the very nature of the case, the earth will 
be utterly desolate during the millennium ; for the 
righteous are in heaven, and the wicked are dead 
on the earth. The Bible testimony on this point is 
abundant and decisive: — 

I beheld the earth, and, lo, it was without form, and 
void ; and the heavens, and they had no hght. I beheld 
the mountains, and, lo, they trembled, and all the hills 
moved lightly. I beheld, and, lo, there was no man, and all 
the birds of the heavens were fled. I beheld, and, lo, the 
fruitful place was a wilderness, and all the cities thereof 
were broken down at the presence of the Lord, and by his 
fierce anger. For thus hath the Lord said. The whole land 



THC niLLCNNIUM. 255 

shall be desolate ; yet will I not make a full end. For this 
shall the earth mourn, and the heavens above be black: 
because I have spoken it, I have purposed it, and will not 
repent, neither will I turn back from it.i 

Behold, the day of the Lord cometh, cruel both with 
wrath and fierce anger, to lay the land desolate; and he 
shall destroy the sinners thereof out of it. . . . And I will 
punish the world for their evil, and the wicked for their iniq- 
uity ; and I will cause the arrogancy of the proud to cease, 
and will lay low the haughtiness of the terrible. I will make 
a man more precious than fine gold; even a man than the 
golden wedge of Ophir. Therefore will I shake the heav- 
ens, and the earth shall remove out of her place, in the 
wrath of the Lord of Hosts, and in the day of his fierce 
anger. 2 

Behold, the Lord maketh the earth empty, and maketh it 
waste, and turneth it upside down, and scattereth abroad 
the inhabitants thereof. . . . The land shall be utterly 
emptied, and utterly spoiled; for the Lord hath spoken this 
word. . . . The earth is utterly broken down, the earth is 
clean dissolved, the earth is moved exceedingly. The earth 
shall reel to and fro like a drunkard, and shall be removed 
like a cottage; and the transgression thereof shall be heavy 
upon it; and it shall fall, and not rise again. ^ 

These are descriptions of the earth in a desolate, 
chaotic condition, without a man upon it. No the- 
ory which ignores these passages is true. Some- 
time the world will be a vast charnel-house of 
death. This time cannot come before the millen- 
nium begins; for men will be living — planting and 
building — until the coming of the Lord. It can- 
not come after the millennium; for then the earth 

1 Jer. 4 : 23-28. 2 Isa. 13 : 9-13. 3 Isa. 24 : 1-20. 



256 THE niLLCNNIUn. 

will be created anew, and so remain to all eternity. 
Thus we are shut up to the conclusion that the time 
when the earth will be in this condition is during 
the thousand years of the millennium. At that 
time, and no other, are the circumstances such as 
make possible a fulfilment of the predictions of the 
earth's desolation. With probation finished when 
Christ's work as priest is done; with the pouring 
out of the plagues, and the great earthquake; with 
the coming of Christ, and the fleeing away of the 
islands and disappearing of mountains at his pres- 
ence; with the righteous dead called from the tomb, 
the righteous living changed, and both classes re- 
moved to heaven together; and with all the wicked 
dead waiting their doom at the end of the thousand 
years, everything is ready for the earth to reel and 
totter and fall, ruined by the transgression of the 
human race. 

With this view there is harmony in the word of 
God. Every text has its appropriate place. Noth- 
ing is strained to fit a theory, but each line falls 
naturally into its true place. And in view of the 
truth concerning this matter, what blindness has 
seized the minds of men that they cannot discern 
the danger drawing near ! They are longing and 
praying for the millennium to dawn, dreaming of 
the world's conversion in a future age, crying, 
"Peace and safety," while the gospel message 
still pleads, and the earth groans for the final 
scenes. 



THC niLLCNNIUn. 257 

SATAN BOUND. 

Perhaps some may not see how the binding of 
Satan is to be accomphshed under the conditions 
that will exist during the thousand years. But it 
is the circumstances described that bind him. The 
earth itself is the "bottomless pit." It will be a 
desolate wilderness, without an inhabitant. 

Here we find the great original scapegoat, typi- 
fied in the work of the earthly sanctuary by the 
scapegoat led into an uninhabited land, bearing 
the sins of Israel. When the round of service 
was done, and once each year the sanctuary was 
cleansed by the atonement of the priest, the sins 
of the people were borne by the high priest and 
placed on the scapegoat, and he was then taken 
to the wilderness, and left to perish. So when 
Christ, our High Priest in the true sanctuary in 
heaven, shall finish his round of service ' ' once 
for all," by cleansing the sanctuary, and confessing 
the names of his people, their sins will be laid on 
Satan, and he will be cast into a desolate, ruined 
world, without inhabitant, awaiting his final destruc- 
tion at the end of the millennium, when the saints 
shall have judged him and his host of evil angels 
and wicked men. Can any one fail to see the har- 
mony between the type and the original in these 
two pictures ? But if the earth were not desolate 
during the thousand years, the comparison would 
not hold. 
17 



2S8 THE rilLLCNNIUM. 

Notice, further, that as the goat sent away was 
not slain, so Satan is not destroyed when he is cast 
into the desolate earth, or the "bottomless pit;" 
for he is alive still when the thousand years are 
past. While all around him are dead, he, with his 
angels, is still alive. This part of his experience is 
foretold in Isa. 14 : 12-20, under the name of Luci- 
fer, "fallen from heaven:" "But thou art cast 
out of the grave like an abominable branch. . . . 
Thou shalt not be joined with them in burial." 
While the great warriors of earth are all silent in 
their prison-house of death, Lucifer, who aspired 
to be above the Most High in the courts of heaven, 
is now " cast out," spurned even by the cruel grave. 
Earth refuses to cover the monster of her ruin. In 
the midst of the rocking, reeling, vomiting abyss, 
Satan is confined for a thousand years. He is 
bound by a "chain" of circumstances over which 
he has no control. The saints are in heaven, out of 
his reach; the wicked are dead. His hands are 
tied; he is bound. The former ' ' covering cherub " 
is then a shrinking felon. 

And yet over that age of misery and ruin to 
wicked men, desolation to earth, and divine judg- 
ment against sin, a glamour has been cast by the 
father of lies, until the world is deceived into 
expecting it to be a time of universal peace and 
joy. Could any one but a fallen Lucifer invent 
such a refuge of lies to hide his head, and could 
any one but a devil gloat over the fearful havoc to 



THE niLLCNNIUn. 259 

the souls of men caused by this pernicious theory ? 
Even the insatiable grave ought to say "Enough;" 
for there are no more; hell and destruction ought 
to be "full," when they have swallowed up a 
world. 

At last the millennium, so dreary to earth, will 
pass away. Long seems the time to mortal minds; 
but with God, compared with eternity, the reign 
of sin is but one tick of the great clock, one swing 
of the mighty pendulum which marks the ages. 
For an instant we close our eyes to shut out the 
fearful sight; but we open them again to gaze for- 
ever on the glory of the world to come. Even 
while the storm-cloud passes by, the Israel of God, 
in heaven, behold over the Father's throne the 
rainbow arch, the "bow of promise." 

JUDGMENT EXECUTED. 

The execution of the judgment rendered in the 
investigation of the books will take place at the 
close of the thousand years. For this purpose 
the saints of God accompany Christ to earth once 
more. Enoch, the seventh in descent from Adam, 
saw that distant day, and prophesied: "Behold, 
the Lord cometh with ten thousands of his saints, 
to execute judgment upon all." ^ That is the time 
when the words of Zechariah will be fulfilled: — 

His feet shall stand in that day upon the mount of Olives, 
which is before Jerusalem on the east, and the mount of 
Olives shall cleave in the midst thereof toward the east and 

Ijude 14, 15. 



26o THE niLLCNNIUri. 

toward the west, and there shall be a very great valley; 
and half of the mountain shall remove toward the north, 
and half of it toward the south, i 

On this spot, especially prepared, the city of God, 
the New Jerusalem, which is now above, and which 
will be the home of the saints during the thousand 
years, will descend in majestic beauty, as lovely as 
a bride adorned for her husband. This will be the 
' ' camp of the saints, " ' ' the beloved city, " where the 
final doom of the wicked will be witnessed.^ 

The voice of Christ is next heard, calling the 
wicked dead to arise. From their long sleep the 
mighty host come forth, just as they fell, flushed 
with the fire of war, feverish with pleasure's chase, 
mocking the claims of God. Their number is like 
the sand of the seashore. All the wicked, from 
the days of Cain to the close of probation, are in 
that throng. Again the rocking crust of earth 
trembles beneath the march of millions of men. 

SATAN LOOSED. 

Satan's enforced bondage is over ' ' for a little 
season." While the wicked were dead, he was 
bound; but as soon as the nations come up at the 
close of the thousand years, he is loosed for his final 
effort against the Son of God. Again he deceives 
the victims of former snares. Notice how naturally 
and perfectly each portion of this scene is adapted 
to the remainder. The binding of Satan was the 

iZech. 14:4. 2 Rev. 20:9. 



THE MILLCNNIUM. 261 

result of certain causes; when the cause is removed, 
he is loosed again. But the common view of the 
millennium is encompassed with inconsistencies and 
incongruities. For instance, if the Lord can con- 
sistently bind Satan for a thousand years so that 
the world may be converted, why is he set at liberty 
again ? Why not keep him bound ? Again, if the 
thousand years are a time when Christ and Israel 
convert the world, what an outrageous climax it is 
to have the devil, in "a little season," succeed in 
leading the nations back under his power, ruining 
in a brief period much that the righteous have done 
in a thousand years. What an absurdity ! Bind 
Satan so that people cannot do wrong, and call 
them converted to Christ; then loose Satan, and let 
the nations apostatize again; and this is the final 
result of the glorious millennium that so many are 
expecting ! Away with the false theory. It does 
not agree with itself, much less with the truth of 
God. 

THE SECOND DEATH. 

Having deceived the wicked nations which come 
up from death, Satan marshals them to attack the 
camp of the saints, the beloved city. Then for the 
first and last time all the human race are brought 
together. Abraham, Isaac, Jacob, and all Israel 
are in the city; outside are the sorcerers, idolaters, 
murderers, and all who make or love a lie. The 
supreme moment comes. Despair seizes the rebel 



262 THC MILLEMNIUM. 

throng, and they weep, and mourn, and curse their 
fate. Fire comes down upon them from above, and 
the earth opens her inner chambers of hquid fire, 
until the dust becomes brimstone, and the waters 
pitch. Everything is melted by the intense heat. 
Here the root and branches of evil are burned up, 
and reduced to ashes. Now a " full end " is made 
of Satan and sin. "Affliction shall not rise up the 
second time. "^ The second death is the end of 
the curse which sin has caused. From that uncon- 
scious condition there is no resurrection. The pun- 
ishment is eternal destruction. 

Surrounded by billows of flame which consume 
the wicked like tow, the New Jerusalem will be as 
secure as was the ark in the days of Noah. Her 
inhabitants are safe, while they behold the reward 
of the wicked: — 

Now will I rise, saith the Lord; now will I be exalted; 
now will I lift up myself. Ye shall conceive chaff, ye shall 
bring forth stubble: your breath, as fire, shall devour you. 
And the people shall be as the burnings of lime, as thorns 
cut up shall they be burned in the fire. Hear, ye that are 
afar off, what I have done; and, ye that are near, acknowl- 
edge my might. The sinners in Zion are afraid; tearfulness 
hath surprised the hypocrites. Who among us shall dwell 
with the devouring fire ? who among us shall dwell with 
everlasting burnings ? 

Notice the answer: — 

He that walketh righteously, and speaketh uprightly; he 
that despiseth the gain of oppressions, that shaketh his hands 

1 Nahum i : 9. 



THE MILLENNIUM. 263 

from holding of bribes, that stoppeth his ears from hearing 
of blood, and shutteth his eyes from seeing evil; he shall 
dwell on high: his place of defense shall be the munitions 
of rocks: bread shall be given him; his water shall be sure. 
Thine eyes shall see the King in his beauty; they shall 
behold the land that is very far off.i 

Here is foretold a time when the righteous will 
safely dwell in the midst of fiery flames, while all 
the wicked are like stubble and thorns. These are 
the conditions which will exist at the close of the 
thousand years, when righteous Israel will be in 
the "beloved city," and the wicked suffer the sec- 
ond death in the lake of fire. "The land that is 
very far off" then becomes nigh; for we, "accord- 
ing to his promise, look for new heavens and a new 
earth, wherein dwelleth righteousness."^ "Wait 
on the Lord, and keep his way, and he shall exalt 
thee to inherit the land: when the wicked are cut 
off, thou shaft see it.""'' God's promises to Israel 
are sure. 

1133.33:10-17. 2 2 Peter 3: 13. 3 Ps. 37:34. 



Chapter Seventeen. 



THE ROYAL EAMiLY. 

IN previous chapters we have traced the history of 
Israel as pilgrims and strangers in this world, 
unknovvn, despised, and persecuted in every 
age. They are known and owned of the Lord, 
but not of men. Especially v/ill the "remnant," 
"which keep the commandments of God, and have 
the faith of Jesus," be rejected in the last days. In 
their stead, men will look for the restoration of the 
natural, national Israel, once rejected for unbelief. 
We have pointed out that the same reason for 
which God then scattered the nation is now urged 
in their behalf. Had he intended to save Israel 
because of their Hebrew descent, they would not 
have been rejected for believing this; but any one 
who observes closely the history of the Jews will see 
that national pride and self-righteousness prevented 
them from understanding or appreciating the char- 
acter of God and his people. Their only salvation 
was in the power of God to circumcise their hearts, 
that they might fulfil the royal law of love. But 
they trusted in national prerogatives, and rejected 
Christ, the true King of Israel. He was meek and 
lowly in heart, while they were proud and stubborn. 
[264] 



THE ROYAL r/^n I LY. 265 

They trusted in the nation, and rejected God. 
In mercy to them, God dashed their idol to the 
ground, in order that they might turn to him. He 
rejected the nation, with all its boasted privileges, 
to teach them that they had no hope in that direc- 
tion while rejecting his grace in Christ. It was a 
terrible warning to all men against the theory of 
salvation by national birth; and to emphasize the 
lesson, they are scattered throughout the world, 
that all the nations may know the folly of such a 
hope. How could God more plainly show his dis- 
pleasure against trusting in the flesh ? 

Is it not a marvel that so many men to-day have 
failed to learn the truth on this matter .'' They even 
try to convert the Jevv^s to Christianity by the same 
doctrine that has been their curse for thousands 
of years, — trying to lead them to Christ through the 
idea of national superiority. The carnal heart loves 
that doctrine, and thus many will be "converted," 
and expect that at last they will be the exalted 
nation which was in the dreams of their fathers 
nineteen hundred years ago. The Jews would have 
believed on Christ then, if their national hopes could 
have been realized through him, and it is no wonder 
that they will be ready to accept him now in the 
same manner. But such an acceptance of Christ 
is not conversion. Those who seek him only as one 
who will exalt them before the world, are converted 
to the lie that caused their fall. Eternal ruin will 
be the result of the deception now set before them. 



266 THE ROV7\L rJ^MILY. 

It brought partial blindness the first time, and it 
will bring total blindness the second time. God 
destroyed the nation, that individuals might be 
saved by faith; but when the individuals still trust 
in themselves instead of God, the only result pos- 
sible will be the destruction of the individuals. 
And how can we show men who advocate these 
things their mistake .-' If it was wrong for the 
ancient Jews to trust in national salvation, it is 
wrong for their descendants now to believe it; 
and if it is wrong for them, it is also wrong for 
others to believe it for them; and if it is wrong 
for any one to believe it, there is nothing but evil 
in teaching it. And this is the truth of the matter. 
John the Baptist, Christ, and Paul tried in vain 
to turn the multitude away from the former delu- 
sion, so we despair of any marked success in 
trying to turn them from the latter delusion. But 
as a few then grasped the true hope and were saved, 
so now a few will recognize the truth and become 
Israelites indeed. All who seek salvation on 
national lines will miss it, and all who seek it by a 
new birth will find it. Both classes, the false and 
the true, are described in the following words to 
the typical church of Philadelphia : — 

I know thy works: behold, I have set before thee an open 
door, and no man can shut it: for thou hast a Uttle strength, 
and hast kept my word, and hast not denied my name. 
Behold, I will make them of the synagogue of Satan, which 
say they are Jews, and are not, but do lie ; behold, I will 



THE ROYT^L rT^HILY. 267 

make them to come and woisliip before thy feet, and to 
know that I have loved thee. Because thou hast kept the 
word of my patience, I also will keep thee from the hour of 
temptation, which shall come upon all the world, to try them 
that dwell upon the earth. Behold, I come quickly: hold 
that fast which thou hast, that no man take thy crown. 
Him that overcometh will I make a pillar in the temple of 
my God, and he shall go no more out: and I will write upon 
him the name of my God, and the name of the city of my 
God, which is New Jerusalem, which cometh do'.vn out of 
heaven from my God: and I will write upon him my new 
name.i 

We have also followed the Israel of God to their 
inheritance reserved in heaven, where they reign 
with Christ in the New Jerusalem above, dur- 
ing the thousand years that follow the coming 
of Christ. There they behold the glory of God 
bestowed on Christ before the foundation of the 
world. Only those who "overcome" can enter 
that city of God and see his face. Those who 
" say they are Jezvs, and are not'" — all who trust 
in natural birth — will then be left upon this ruined 
earth. They have looked to this world for their 
home during the millennium, and the Lord lets 
them have it. Men get what they choose. They 
can spend the millennium in the New Jerusalem in 
heaven; or they can spend it in a desolate, ruined 
world under the hush of death. God is "not 
ashamed" of those who choose the heavenly city; 
but he is ashamed of those who choose this world 
in which to spend the millennium; and their car- 

iRev. 3 :8-i2. 



268 THE Qovni r?^niLY. 

casses will fall in the wilderness, while the people 
of God, like Caleb and Joshua, will enter into the 
inheritance in heaven. 

We have followed the true Israel as they descend 
with Christ in the holy city at the close of the thou- 
sand years, to execute judgment on the ungodly 
and clear the earth from the curse of sin. To 
them Christ will say, "Behold, I make all things 
new; " and there, before their wondering eyes, a new 
world created, will be their eternal home. In that 
new earth every promise to them concerning the 
land will be fulfilled. It will be a " heavenly " 
country, and yet it will be a literal world, peopled 
with literal beings redeemed out of all nations. 
Its glories are often described in human language, 
and illustrated by things of this world; but it is 
divine. 

The city, too, the New Jerusalem, is a literal 
city, with walls of precious stones, in which are 
the names of the twelve apostles; with gates of 
solid pearl, in which are engraved the names of 
the twelve tribes of Israel; with streets of trans- 
parent gold, reflecting like a miirror the thousands 
of beautiful mansions along their borders; with the 
river of life, and the throne of God and the Lamb 
at its source; with the tree of hfe yielding a differ- 
ent variety of luscious fruit each month in the 
year; and over it all the light of the slain Lamb, 
brighter than the noonday sun. Such is the home 
designed for Israel. None but the twelve tribes 



THE ROY?\L r/^niLY. 269 

can enter the gates of the city; but all nations 
are represented in the vast multitude that throng 
its streets; for "it is now revealed unto his holy 
apostles and prophets by the Spirit; that the Gen- 
tiles should be fellow heirs, and of the same body, 
and partakers of his promise in Christ by the 
gospel." ^ 

The unspeakable happiness of that period is 
represented by the words love, marriage, family, 
home. Taking first the family relation, we have 
the different members as follows: Christ is called 
the " Father " in Isa. 9 : 6. He is the head of the 
family. Paul states that the New Jerusalem above 
" is the mother of us all." ^ All the redeemed are 
the children, sons and daughters of the Almighty. 
"For this cause I bow my knees unto the Father 
of our Lord Jesus Christ, of whom the whole 
family in heaven and earth is named." Using the 
illustration of a wedding, we have the same parties 
expressed thus: Christ the bridegroom, the New 
Jerusalem the bride, and the church the guests. It 
is a very common error to suppose that the church 
is the " bride," an error which will be readily seen 
from the following text: — 

And there came unto me one of the seven angels, . . . 
saying, Come hither, I will show thee the bride, the Lamb's 
wife. And he carried me away in the spirit to a great and 
high mountain, and showed me that great city, the holy 
Jerusalem, descending out of heaven from God.s 

1 Eph. 3 : 5, 6. 2 Gal. 4 : 26. 3 Rev. 21 ; 9 10. 



2 70 THE ROYT^L THMILY. 

By a strange inconsistency men have considered 
the city to be a figurative name for the church. 
The whole description is absurd when thus apphed, 
but it is consistent when apphed to a hteral city. 
Furthermore, Christ distinctly said that in his 
Father's house were many mansions, and that he 
would go there and prepare a place for his people. 
There is a vast difference between the church and 
the city prepared for the church. Again, we read 
that when Abraham was called to leave home and 
country for ' ' a place which he should after receive 
for an inheritance," he saw a "city which hath 
foundations, whose builder and maker is God." 
New Jerusalem, with "twelve foundations," built 
above and "adorned as a bride for her husband," 
exactly meets Abraham's expectations. Therefore 
the city is not a people, but it is the place for a 
people. Jerusalem above is the mother of the 
church. It is not the church; the people of God, 
who compose the church, are the children of the 
mother. But as surely as Jerusalem is the mother 
of us all, as Paul asserts, she must be the "bride," 
as John states. The redeemed are either children 
or guests, but they are not the mother nor the 
bride. The figure of marriage is several times taken 
to represent the close spiritual union between Christ 
and his church in this world; but this does not prove 
that they will actually and literally be the bride of 
the Lamb in the world to come, especially as the 
city is mentioned as the " bride, the Lamb's wife." 



THE ROY7XL TT^niLY. 271 

The contrast between the worldly Jerusalem, at 
one time the favored city, and the heavenly Jeru- 
salem, still waiting for her hopes to be fulfilled, is 
set forth by Paul in an allegory concerning Hagar 
and Sarah. The former was only a bond-servant, 
while the latter was the lawful wife. By a human 
arrangement, an attempt was made to provide 
children for Abraham by Hagar, and Ishmael was 
born after the flesh ; but Sarah was childless. These 
conditions made the bond-maid proud and haughty 
toward the wife. Finally her insolence became 
unbearable, and she and her son were sent away 
from the patriarch's family. 

The application of this story of domestic life is 
obvious, as stated by the apostle. The true bride 
of Christ, the Lamb's wife, and mother of us all, 
is the Jerusalem above. But thus far she is child- 
less and desolate. No happy children are in her 
home. Mansions are ready, but their occupants 
are absent. With more than a human mother's 
instinct, she cries, "Give me children, or else 
I die." 

In the meantime an earthly city of Jerusalem, 
which God intended to be only a servant in the 
family, has come to claim the honored place of 
wife, and with arrogant pride demands that the 
family jewels shall be bestowed upon her and her 
illegitimate children. All the words of love ad- 
dressed to the faithful, sorrowful wife are appro- 
priated by the slave to feed her vanity. The 



272 THE ROYAL TAniLY. 

long-suffering of God will at last be over, and the 
ungrateful woman and her seed will be expelled. 
In other words, when the earthly city and inherit- 
ance claim the distinction which belongs only to the 
heavenly home, the time of their eternal rejection 
is near and sure. An example of this has already 
been shown to the world in the destruction of the 
ancient city of Jerusalem, because in her pride she 
demanded the honor which is due to the Jerusalem 
above. Her people called themselves "Israel," 
simply because they were of national descent, as 
Ishmael was descended from Abraham; and they 
mocked at the children of faith, the true Israel, 
who set their hearts on a heavenly reward. 

And so it is again in a larger degree. Even the 
Gentile nations now vie with one another in advo- 
cating the right of the rejected bond-servant, national 
Israel, again to usurp the place of wife and mother. 
They ignore the true Israel and the spiritual inher- 
itance in the world to come. Promises made to 
the latter are coveted and stolen for the former. 
The return of the Jews and the promises to Israel 
absorb the attention of millions; but it is all a hu- 
man arrangement. Eternal rejection of the worldly 
scheme is near, and waits only for the final call 
for true Israel to be given. The Eastern Question 
will culminate in that very thing. Then the chil- 
dren of faith, of all ages and nations, will be 
gathered to their heavenly home and to their wait- 
ing mother above. 



THE ROYAL P7\niLY. 273 

Sing, O barren, thou that didst not bear; break forth 
into singing, and cry aloud, thou that didst not travail with 
child: for more are the children of the desolate than the 
children of the married wife, saith the Lord. Enlarge the 
place of thy tent, and let them stretch forth the curtains 
of thine habitations: spare not, lengthen thy cords, and 
strengthen thy stakes; for thou shalt break forth on the 
right hand and on the left; and thy seed shall inherit the 
Gentiles, and make the desolate cities to be inhabited. 
Fear not; for thou shalt not be ashamed: neither be thou 
confounded; for thou shalt not be put to shame: for thou 
shalt forget the shame of thy youth, and shalt not remember 
the reproach of thy widowhood any more. For thy Maker 
is thine husband; the Lord of Hosts is his name; and thy 
Redeemer the Holy One of Israel; The God of the whole 
earth shall he be called. For the Lord hath called thee as 
a woman forsaken and grieved in spirit, and a wife of youth, 
when thou wast refused, saith thy God. For a small mo- 
ment have I forsaken thee; but with great mercies will I 
gather thee.i 

There can be no doubt about these words apply- 
ing to the Jerusalem above in contrast with the 
earthly Jerusalem; for Paul states this in Gal. 4 : 27, 
where he quotes part of the passage. The true city 
of God is represented as sorrowing because for a 
time she is apparently slighted by the Lord. With 
infinite tenderness he comforts her with words of 
love and the promise of many children. He praises 
her beauty and loveliness as follows: — 

O thou afflicted, tossed with tempest, and not comforted, 
behold, I will lay thy stones with fair colors, and lay thy 
foundations with sapphires. And I will make thy windows 

18 1 Isa. 54 : 1-7. 



2 74 THE ROYHL rAMILY. 

of agates, and thy gates of carbuncles, and all thy borders 
of pleasant stones. And all thy children shall be taught of 
the Lord; and great shall be the peace of thy children. i 

This language is similar to that in Revelation 
21, where the foundations of precious stones and 
gates of pearl of the New Jerusalem are described. 
Still the lovely city mourns; for her children are yet 
pilgrims and strangers on earth, away from home, 
waiting for Jesus to come again and take them to 
her arms. Then the joy of the royal family will be 
complete. 

Rejoice ye with Jerusalem, and be glad with her, all ye 
that love her: rejoice for joy with her, all ye that mourn 
for her. ... As one whom his mother comforteth, so will I 
comfort you; and ye shall be comforted in Jerusalem. 2 

God has done great things for old Jerusalem and 
her children; but they have been cast off for cruel 
pride, and the time for the deliverance of the prom- 
ised seed through the New Jerusalem draweth nigh. 
Reader, what do you say } Are your hopes still in 
old Jerusalem and the land of Palestine ? or will 
you look to the New Jerusalem and the heavenly 
Canaan ? According to your choice, so shall be 
the reward. 

For Zion's sake will I not hold my peace, and for Jeru- 
salem's sake I will not rest, until the righteousness thereof go 
forth as brightness, and the salvation thereof as a lamp that 
burneth. . . . Thou shalt no more be termed Forsaken; 

1 Isa. 54 : 11-13. 2 Isa. 66 : lo, 13. 



THE ROYAL TAniLY. 275 

neither shall thy land any more be termed Desolate: but 
thou shalt be called Hephzi-bah, and thy land Beulah: for 
the Lord delighteth in thee, and thy land shall be married. 
For as a young man marrieth a virgin, so shall thy sons 
marry thee: and as the bridegroom rejoiceth over the bride, 
so shall thy God rejoice over thee. I have set watchmen 
upon thy walls, O Jerusalem, which shall never hold their 
peace day nor night; ye that make mention of the Lord, 
keep not silence, and give him no rest, till he establish, and 
till he make Jerusalem a praise in the earth. 1 

The relationship of all who are saved will be 
alike in that happy family. All are children; none 
are the bride. The city is the Lamb's wife; all 
the redeemed are her offspring. God does not 
show partiality among the saints by making a few 
the bride, and the rest only children. Each one 
is equally precious to him. The true church in 
the wilderness with Moses bears the same relation- 
ship to Christ as the true church in the present age. 
It is one body from first to last; one elect people 
in all ages; one true Israel out of all nations; with 
one Father, Jesus Christ, and of one holy mother, 
the New Jerusalem. 

Indeed, we may go further and say that all the 
heavenly host, the holy angels, are likewise linked 
together with the human family in the wonderful 
plan of redemption: — 

That in the dispensation of the fulness of times he might 
gather together in one all things in Christ, both which are in 
heaven, and which are on earth; even in hini.'^ To the intent 
• Isa. 62 : 1-7. 2 Eph. 1 : 10. 



276 THE ROYAL rZ^HILY. 

that now unto the principaUties and powers in heavenly 
places might be known by the church the manifold wisdom of 
God. . . . For this cause I bow my knees unto the Father 
of our Lord Jesus Christ, of whom the whole family in 
heaven and earth is named. i 

Without indulging in unwarranted speculation 
as to the exact manner in which the inhabitants of 
heaven are concerned in our destiny, we may be 
sure from the above quotations that they are deeply 
interested in the church on earth. They are learn- 
ing the manifold wisdom of God " according to the 
eternal purpose which he purposed in Christ Jesus 
our Lord." They are " all ministering spirits, sent 
forth to minister for them who shall be heirs of 
salvation;" they "desire to look into " the things 
which God has revealed to us by the prophets; and 
we are a '* spectacle " unto them as well as to men. 
Now, we are a little lower than the angels, or a lit- 
tle while inferior to them; but Christ declares that 
those who are the children of the resurrection will 
be " equal unto the angels" in the world to come. 

Now unto Him that is able to do exceeding abundantly 
above all that we ask or think, according to the power that 
worketh in us, unto him be glory in the church by Christ 
Jesus throughout all ages, world without end. Amen.2 

1 Eph. 3 : 10-15. 2 Eph. 3 ;20, 21. 



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